knows they had only the name of it and all of them saluted for Lords and would sit as Barons in Civill Courts which they know is contrary to their own old Canons which they accounted more of then the Scriptures but if it be unlawfull to alter or change the bounds our Fathers have set Prov. 22.28 I am sure it is to alter the limits the Lord hath set them and to serve the Tables of Devils Now what can be clearer then the rule set in such a case Mat. 20.26 Luk. 22.25 Marke 10.41 and how often Christ reproved and repressed the rising desires of the Disciples in but asking after and disputing about greatnesse who shall be greatest which he would not admit of by any meanes it being after the manner of Gentiles O then how Christ detested and I am sure yet does this Lording dominion in himselfe or in his Saints he himselfe being their Servant and Minister washed their feet besides the Apostle abhors it in 2 Cor. 1. ult and yet O what a proud domineering spirit of Prelacy reigned in these Did not some Bishops goe with a great Guard in pomp to the Pulpit with their Officers before them and a great Mace carried in state making Roome for my Lord to preach in his Rochet and square Cap leaning upon a Cushion of cloath of Gold but their pride hath a fall Ah! but had it not been happy if another Generation had not next succeeded in usurping such Lording power I meane the Prelaticall Presbyterians Those Olives and Vines and Fig-trees before very fat sweet and fruitfull have lost their lovelinesse and former excellencies and that meerly out of desire to Lord it too as well as the Brambles did Judg. 9.8 9 10 11. although in a Classicall way as they call it but this being so neare a kinne unto the other hath met with the like destiny and destruction and that Discipline proved but short-lived according to the Proverbe of Fraud and Frost c. for it never thrived and began to be too proud at the first as soon as ever it stepped into the Chaire Besides as their Lording Classes are not Classicall or warrantable in the Word neither are their Synods or commanding Convocations to order and make Directories for Christ's Churches of Divine right what assemblies are more mischievous as they have been hitherto to the Saints of Christ especially when they would exercise Lordship and Dominion Soveraignty and authority over their Brethren or over any Church of Christ as they have done most cruelly confining men to their judgements against their consciences or else crushing them for their consciences much like the Bed in Isa. 28.20 which is shorter then a man can stretch himselfe on Now if a man lye not even with them and but ever so out-reaches their reason judgements or opinions he must presently be punished and cut shorter as the Giant that in the High-way seized upon all Passengers and carried them home to his Bed and those that were not long enough to lye even with his owne length and the length of his Bed he by some most bitter and fatall engines or wracks would rend them out and draw so one joynt from another that by most lamentable tortures he would teare them out to that length but in case any were too long for his Bed and his length he would cut off their leggs till he had made them fit for his humour and fancy But this is a most monstrous tyranny in men to wrack and torture consciences and say too it is for Christ's sake either to rend or wracke them out or else to command and cut them off if beyond them to make them even with their owne length and height in their opinions and practises But these Mothers children that are angry with us and would set us to keep strange Vineyards and these Brethren that have hated us and cast us out for Christ his sake as they say and said let the Lord be glorified shall be ashamed when the Lord shall appeare to be our joy See Isa. 66.5 for the Lord 's designe in these dayes is to pull downe such as are incensed against the Saints Isa. 41.11 and thus saith the Lord Ezek. 35.21 22. Because yee have thrust them with side and with shoulder and pusht all the diseased with your hornes till yee have scattered them abroad therefore will I save my flocke and they shall be no more a prey So in Jer. 30.16 All that devoure them shall be devoured and all thy adversaries shall be captives and they that spoyled thee shall be made a spoile and all that prey upon thee will I give for a prey for I will restore health unto thee and heale thee of thy wounds because they called thee an outcast saying This is Zion whom no man seekes after c. For it must be that every plant which the Father hath not 〈◊〉 Mat. 15.13 Jo. 15.2 shall be rooted out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pulled up by the roots so shall Synods downe for so much as they usurpe Dominion but in some case as we consider hereafter that the Elders appointed by their Churches doe meet together to conferre to assist and counsell not to command we can consent unto and are confident that it is very warrantable by the Word and Mr. Parker I remember in his Church-polity proves by many pregnant Arguments from undeniable Scriptures and Writers Orthodox so called and unanswerable reasons how every Church hath an equall and absolute power without appealing and that Synods Courts or Commissionated Classes have not the least power over any Church of Christ to command or rule only at most to admonish counsell and advise and it is without a warrant and but a barren branch an ill plant and beyond the bounds of Christ to exercise any such authority we shal be more large in this afterwards but yet see honest Mr. Burroughs in his Heart-divisions cap. 22. who cleares it up to any capacity under severall considerations as that the extent of Juridicall power must be by institution as well as the power it selfe and that all power receives its limits and extents in Church or State Discipline from the same Authority whence it first had its originall institution which is undeniable undoubted and infallible truth Now let our Brethren but show their Magna Charta or proofe out of Gods Word for that power they would usurpe over the Saints or Churches by Synods or over any Church of Christ by any Classes whatsoever and we will freely beare it or else let none presume so to oppresse the Saints by Convocations to command and controule any Church of Christ or to wracke any conscientious Christians or to persecute them by reproaches wrongs punishments or the like as cannot crouch to their Crosse or cruell Judgements which is to put a yoke upon their neckes which neither we nor our fathers were
own mouthes and by the right of reason and equity and then answer objections Mr. Dudley Venner de Sacr. Theolog. lib. 7. p. 278 279. hath much to this purpose that in all matters maximi momenti of generall concernment as in censures voting choosing of Officers taking in casting out or in what things so ever concern the whole why they are to bee done in the whole Assembly or Church meeting by the authority of the whole Church without any one debarred of their liberty and if there be any one sayes hee that have any thing to offer or to object that hee or shee have liberty to bring it in and so after that matters to be concluded by all So Dr. Ames against whom can bee no exception for piety or learning in his Medull Theolog. lib. 1. ch 37. Sect. 6. saith Potestas hujus disciplinae quoad jus ipsum pertinet ad ecclesiam illam in Communi c. The right power of discipline appertains to the Church in common every member hath a right to vote offer object to take in or cast out or such like for it belongs to the whole body in generall ad illos pertinet ejicere ad quos pertinet primo admittere which every brother and sister hath equally a right to and a liberty to doe So Mr. Rutherford himself in lib. 1. p. 49. produces Beza Calvin Bucer Bullinger Melanchthon Bucan Paraeus Rivetus Sibrandus â—unius Trelcatius Cyprian Jerome Augustin Nazianzen Ambrose Chrysostome Theodoret Theophylact who all require that Church affaires be executed plebe consentiente by the consent of all i. e. every one without respect of persons So Dr. Whitaker de concil q. 5. p. 179. de Pontif. Rom 9.9.1 c. 1. Sect 1. and in severall others sayes enough to confirm us both of Churches and Members that omnes pares inter se juris essent they were all equall among themselves in primitive times without respect of persons Jam. 2.1 So Dr. Sibs in his Breathing after God pag. 94. compares the particular visible Churches to Gods â—abernacle in Davids time every of which particular Church he cals a severall Church Independent And as for the Church of England it 's called sayes he a particular Church from other Nations because it is under a Government Civill which is not dependent on any other forain Prince and in every one of these particular Churches the members are without superiority all making one brotherhood for par in parem non habet imperium So sayes Mr. Jacob in his attestation and proves it by many others most eminent in Primitive times and Ancient Writers who sayes that all affaires of government or order which concerne the whole are to be by the unanimous vote and consent of the whole read the Magdeburgenses in 2. Cent. chap. 7. de Conjoâ—iatione Eccl siarum Si quis say they probatos authores hujus Seculi perspiciat c. If a man but search the Authentick Authors of this age he shall see the form of government was like a Democracy For every single Church had equall power of Docendi administrandi excommunicandi eligendi vocandi ordinandi c. And every member hath a suffrage or voice So Cyprian Epistolarum epist. 11. lib. 3. epist. 3. lib. 1. speaks of it fully and see Cottons Way of congregationall Churches cleared Part. 1. Sect. 2. So that women are included in the whole And many others had I time to search I should soon finde to bear witnesse with me of womens as well as mens right to vote offer object concurre in and consent to all things that concern the benefit of the whole body But more particularly I shall take in Dr. Willets judgement and then prove it by what our dissenting brethren have granted to us of it Willet in his Synopsis Papismi 12. Gen. Contract Q. 4. p. 572. lends us light enough to end this trifling controversie for he tels us of a Heathen Priests son converted by a woman and the Iberi converted by the preaching of a woman and of their ordinary duty to teach privately and some of them extraordinarily called to preach in publick and yet we allow them not their common liberty as members Moreover he tels us of a Canon in the Councel of Carthage 4. can 99. That a woman though never so holy and learned was not to preach in publique in private as much as she would nor to baptize Can. 100. but never that a woman was forbid to vote or aske or object or offer any thing which concerned the whole body for that it is a priviledge which every one woman as well as man hath a right to as a Church-member and this must not be denyed any nor can it be for the Churches benefit so to do and that for such reasons as will follow So Tertullian tels us that in his time it was not permitted to a woman to teach in the African Church nor to baptize but he does not deny the liberty which women had in Church-matters to vote dissent or consent according to the liberty of the members of the subjects of Christ. But let us hear what our brethren say they allow them liberty to speak in some cases in the Church as to give answer to a question when the Church requires it to render a reason of their faith and hope to give in a testimony of repentance upon their return from a fault or the like And Mr. Hooker himself in 's Survey of Discipline part 3. ch 1. p 6. saies they may so speak as suits with their Sexes that is saies he when their speeches argue subjection Why so then we seek no more then this now their offering or objecting or asking of the Church or voting with the Church does evidently argue subjection and suits very well with their sexes and with their liberty as members which they must not be robbed of And Mr. Ainsworth in 's Communion of Saints ch 18. is exceeding clear in it and commends it and confirms it from the Churches in the Apostles daies who he saies had the like right and liberty for all the whole multitude of beleevers were both beholders and actors in the common affairs as at the choise of officers Act. 1.15 16.23 6.2.34 14.23 at deciding of Controversies Act. 15.24.6.7.12.22 23. 21.22 1 Cor. 6.2 at casting out offenders Mat. 18.17 1 Cor. 5.4.5.13 at the choise and appointment of men to carry the benevolence of the Church to the needy brethren 2 Cor. 8.19 1 Cor. 16.3 These and the like priviledges saies he in the practise of the Gospell are permitted to all the Saints in all Churches which they must use in all sobriety order and peace Rom. 12.3.16 1 Cor. 14.33 40. So that all the members have a like priviledge in common and publick affairs and women may as much de jure vote speak and offer their judgements in
unity of the Spirit For as Mr. Bradford said Fox p. 1622. col 1. the Idolatrous Israelites were one in their sinfull way and might have pretended to uniformity were that the argument of a true Church or worship See Latimer epist. ad Dr. Bainton So Roger Holland Fox 20â—0 col 2. What is the unity of the Antichristian Church but idolatry suspicion tradition commandments of men and to persecute the poor people of God that can't in conscience be one with them And to this we subscribe and shall say with Helvetia Harm sect 10. p. 306 chap. 17. the Church is a company of faithfull gathered out of the world separated from false worships and in communion together by one spirit And Bohemia ch 8. Harm 316. that whosoever hath not the Spirit of faith and true love is but a dead member and with Auspurg Harm sect 10. p. 320. that saies true unity is not to agree on traditions or such doctrines but all to agree in the doctrine of the Gospell and truths of Christ. Add Helvetia chap. 27. p. 499. that the Church is one and the members all one and agree in one though there be diversity of rites and thereupon they may differ yet they are one in faith and in the Spirit O that all our Churches would minde this more and the Antichristian form of fleshly and outward rites and formes lesse 6. Presbyterians and Papists are too nigh one another in the Foundation which they lay for the Lords house being both sandy for see the Papists they will have Peter the Foundation of the Church and so the Pope as his Successor but since this hath been to use Mr. Hookers own words hissed out of doors and cast to the dunghill arises another Doctrine which is it that the Presbyterians hold viz. that the profession as Mr. Hudson hath it of Christ is the foundation or confession of faith as many of them have disputed it with me vide Trap in Mat. 16.18 But we differing from both deny the Doctrines of both and do with the Apostle disclaim all other foundations whither persons or confessions but Christ Jesus 1 Cor. 3.11 which is a rock and will hold chap. 4. lib. 1. and so we answer with the Protestants against the Papists in Synopsis Papismi 2. controv Q. 1. 7. Presbyterians and Papists are too nigh one another in laying their foundation by persecution both with carrying on their discipline and branding such as differ from them for Hereticks Schismaticks factious and seditious spirits persons not fit to live and of late some three years since would needs have a Petition the Presbyterians were so bitter against al that would not be Presbyterians i. e. really or dissemblingly so that they might have no indulgence which is their own language so that the Presbyterian would hear of no other thing but tyranny and cruelty to the Independent or indifferent brother non sequens ecclesiam sed persequens Now we declare against them both whilest we affirm the Word and Spirit the weapons of our warfare in chap. 2. of this Book and say meerly for judgement no man must be so persecuted Tit. 3.10 2 Tim. 2.25.26 but with all gentlenesse and meeknesse instruct â—pposers if God peradventure will give them repentance to acknowledge the truth Wherefore the Lord will powre his viall on that bloudy Antichristian spirit of persecution and Popery yet among us 8. The Presbyterians and Papists agree about the subject of the keys i. e. power of opening and shutting Mat. 16.18 20. which power the Papists say is the Prelates Rhemist 1 Cor. 5. sect 2. Bellarm. lib. 1. de clericis cap. 7. and as the Jesuites apply it to their Clergy whence they have their name Clergie or Key-bearers So the Presbyterians do to their Classes see but Mr. Rutherfords ninth Argument for a Presbyteâ—iall Church taken out of Mat. 16. That is the Church saith he to whom the keyes are given but the keyes were given only to a classicall Church there And furthermore lib. 2. p. 9. he saith the keyes were given to Peter as representing the Church-guides viz. officers Ministers as the first subject of the keyes which is the same in nature with the Iesuites and Papists not a pin to choose between them Of this judgement Vindiciae clavium proves the Presbyterians too So the Jus divinum regim eccles p. 108 109. But we differing from both do affirm the Church of Christ the congregation of beleevers to be the first subject of the keyes which Mr. Parker and the Parisian Schoole grants which Cotton in his keyes p. 40 41 42 43 44. sufficiently proves so Philips answer to Lamb p. 150. and Augustine on Mat. 16. saies Peter received the keyes not in his own name but in the Churches and Christ gave the Churches the keyes as the first subject so the Church in Peter received the keyes for all the Church is built on a rock ejusdem est instituere destituere So saith Fulk on 1 Cor. 5. sect 3. against the Rhemists So saies Walter Brute who lived in Richard the second 's daies out of Joh. 20 2â— argues thus in Fox p. 492. To whom the Holy Ghost is given to them is given the keyes or power of binding and losing but to the whole Church of beleevers is the Holy Ghost given So saith the Bohemians Confess Harm Sect. 10. p. 335. c. 14. which power is committed to the Church of Christ. Wherefore throw down this Popery for shame sirs which makes Prelates or Classes the first subject of the keyes 9. The Presbyterians agree with the Papists about Assemblies and Synods or the like severall waies in all which we dissent from them both 1. Concerning the necessity of them the Papists say there is a necessity of them and they can't be without councels Bellarm. de concil lib. 1. cap 11. the Presbyterians also plead for a necessity of Synods and assemblies out of Act. 15. Whilest we assert no necessity but an usefulnesse of them orderly called together having a consultative power and being a wholesome means to prevent evils and provide good for the Church as the Protesâ—ants answered the Papists so Whittaker de Concil p. 23. saies they are not necessary 2. Concerning the calling the Papists will have them called by the Pope Bellarm. lib. 1. de concil cap 12. Presbyterians by the Civill powers Princes and Magistrates but we dissent from both of them and others too when we assert it to be properly the Churches power to call and convent Synods or Assemblies as Dell saith in 's Way of peace p. 77. The world can't call Councels of the Church no more then the Church can call the Councels of the world being distâ—nâ—t from each but all the Churches Synods or Assemblies must have their power and authority from the Church who hath power to call out and
Presbyterians hold what Martyrs witnessed against with their bloud Glover martyr Bishop Farrar Philpot. Bradfard argues it Dr. Whitaker Perkins â—ullingâ—â— 3. Papists and Presbyterians agree in their account of the Head of the Church vide Keckerman de capite Ecclesiae We disagree from both Bullinger 1. Grosse errors of theirs of the head 1. But one head Vide Keckerm Sim. Paul Baines on Coloss. 2.19 Zanchy ☞ 2. In that Christ alone is that Head A second gross errors of theirs of the Head Sim. Perkins He can have no Vicar Presbyterians third error of theirs of the Head Christ cannot be Head but as God and Man Zanch. de cap. Eccles. Vide Kerkerm ☜ This Head witnessed by the bloud of Martyrs Mr. Rogers Mr. Hooper 4. Presbyteri and Papists agree in the matter of a Church Rutherford Bayly Answered by Cotton Hooker We disagree from them both This fit matter witnessed too by the bloud of the Martyrs John Husse R. Feurus Ridley Latimer 5. They agree in abusing us for separating from Antichrist Expos. Prins 12. question 7. quest and 11. quest ☜ Vide Mr. Burtons vindication pag. 27. ☞ ☞ We disagree from both with the Protestants Zanchy ☞ Zanch. 1. lib. 1. ch 40. Keckerm de Eccles. Sim. ☞ Saints onenesse with Christ their head threefold 1. Union with the substance * Against that wicked Arianisme of John Bidle 2. Union with him in his offices All Saints are 1. Priests 2. Prophets Vrsin 3. Kings 3 Union with him in his excellencies Which can't be in false Churches Onenesse one with another from Christ the Head Sim. Difference betwixt form of false and true Churches Martyrs against form of Presbyter and Papists Our form is in the unity of the Spirit Bradford Holland Helvetia Bohemia Auspurg ☜ 6. In the foundation of the Church Trap. Mat. 16. we disagree from both Ch. 14 lib. 1. 7. Presb. and Papists agree in laying and carrying on their Church-forms by persecuting such as differ We declare against both 8. They agree in the subject of the Keyes Rutherford We differ from both Mr. Parker The Parisian Schoole Cotton Aug. ☞ Tract in Johan 124. Fulke Brute Bohemians 9. They agree in the Councels 1 As necessary Vide Mr. Rutheâ—ford Mr. Priâ—ns Mr. Bailie's Disswasion 12. Q. and Independâ—nts examined We disagree Whittak 2. They agree in their call We dissent from them and others in the formale 3. They both agree in the persons thaâ— gives the materiale Vide Rutherford and Mr. Hookers answer 〈◊〉 Synod in 's Survey p. 4. ch 3. We dissent ☞ Parker Mr. Dell. Austin Nilus Gr. Church Former assemblies Antichristian and lawfull Nazianzen 4. Agree in the authority of Synods We dissent from both Vide Hooker on Synods Latimer Dr. Willet 5. They agree We dissent ☜ They agree We dissent Whittaker ☞ Rogers Proto-martyr Luthâ—r 10. They agree in giving too much power to officers and Ministers We dissent Mr. Dell. ☞ Rev. 18. Rev. 15.2 3. They agree also in Doctrineâ— 1. About the Scriptures The manifold Popish sooty errors raised againe by Prelates and Presbyterians We dissent from them both Lambert Chrysâ—me Hierome Methâ—dius Nelphilas Theodoret. ☜ Mr. Tulk. Whittaker The Spirit of God is the only Orthodox Expositor Arguments Austiâ— Bradford ☞ Austin Witnessed by the bloud of Martyrs Dr. Taylor Bradford Hawkes Caution ☜ Prosper Austin Councell of Tolet. The Book of Revel sent to the Church ☜ 2. They agree about Baptisme of châ—ldren We dissent Martyr Woodman Nazianzen Bell. de baptism lib. 1. cap. 3. Novatus Cyprian Beda They agree Rutherford lib. 2. p. 262. We dissent Lib. de Baptismâ— We dissent ☞ Sim. 3. They agree too much in the Eucharist Bell. ibid. How they agree We dissent Mr. Rogers Sim. So Damascene lib. 4. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. We dissent 3. We dissent from Presbyterians disorderly giving the Sacrament ☞ Expos. C. of Garlick-hithe Lond. 4. Dissent Rom. 10.17 ☞ 5. We dissent Bradford 6. Dissent Vide Hoâ—kers Survey part 3. ch 2. 7 We dissent Many ignorant of the ordinance of breaking bread 1. In the necessity of works to salvation they agree in discourse lately with one Crafton that preacher at Garlick hithe a violent Comet with some others We differ Mr. Rogers Sim. Bernard Augustin ☜ Mr. Bolton Mr. Perkins Sim. Sim. ☞ 2. In the formall cause of justification they agree We dissent Vide Craâ—ock on Gospel-holinesse on Rom. 8.4 Serm. 1. cal'd Mount Sion ☜ In what sense inherent righteousnesse in us Beza annot Rom. 5.17 Rom. 8.13 Imputative righteousnesse how taken ☜ 3. They agree in slandring Saints as calling them Antinomians ☞ Mr. Bolton Lex jubet gratia juvat How we are under the Law i· e. of life Dr. Preston on new Covenant Dr. Sibs ☞ Mr. Gataker 4. Agree too much about the end of serving God ☜ Sim. Sim. We differ Augustin How and to whom hell preached ☞ Origen Tindall ☞ Sim. 5. Agree about the merit of their works in something ☞ We differ ☞ Sim. ☜ Sim. ☜ We assert good works Mr. Perkins Expos. ☜ 5. They agree in giving power to Magistrates ☞ 3. They agree in practise 1. In their account and ordination of Ministers We differ They agree imposition of hands Lond. ☞ ☜ We dissent Laying on of hands is a needlesse ceremony Hooker Bucer So Aug. de Bapâ— lib. 3 c. 16. ☞ Chrysost. Austin ☞ ☞ 2. Who have the power of Ordination This is against the Councell of Carthage Can. 22. Wherein they agree we differ ☜ The primary power is in the Church Cotton 1 2. Cent. When Independency got in 3. Cent. When Presbytery came in When Episcopacy ☜ Cyprian How Ministers were Ordained of old Melanchthon Yet servants may execute this power to her 3. They agree in the order of Ordination ☞ We dissent Dr. Ames Our order in Ordination of officers A speciall means to propagate the Gospell and to fill the Church and Common-wealth with all able godly Ministers ☜ Presbyterian Ministers have not the true essentials to the call of Ministers of Christ by their Ordination They agree 2. About distinction 1. Cleargy and Laity They agree We differ Sim. Sim. Martyrs Brute ☜ Lambert Synops. 5. Controv. Q 1. Calvin 2. In distinction of Garments ☜ We differ Martyrs Dr. Taylor Ridley ☜ Cranmer ☜ 3. They agree in giving some Ministers superiority We differ ☞ 3. Agree about Tithes ☞ We dissent Synops. 5. Cont. Q. 6. 1 Tithes judaicall They are left to liberty of civill Powers 2. They were ceremoniall 3. Maintenance is morall and must be ☜ The Parliament may take Tithes away yea and must do it ☜ Pâ—oofes ☞ Caution ☞ 2. Parliament must allow a competency for a Gospell Ministry in â—â—en of Tithes 3. In such a way as the people consent to In Austins time no Tithes payed as now ☞ ☜ ☜ Exhort Bohem. art 15. ☜ * The Lateran Concell was the first that confirmed them Anno. 1215. 4. They agree in their
the Persons that are taken in First The power is the Churches not the Elders or Officers as some would assert to which I cannot assent because that the Keyes were given to the Church and left with them Mat. 16.19 John 20.23 And whom ye receive shall be received whom ye loose or give liberty to shall be loosed and whom ye restrain shall be restrained The words are read in the plural number in John 20. and in Matth. 16. spoken to Peter as the Representative of the rest of the Disciples and in the room of the whole Church as appears from Vers. 15. and 20. where he speaks to all and we finde the Church ever took this Power in the places before mentioned So Acts 9.26 c. and in Revel 2.2 saith the Lord to the Church of Ephesus Thou tryest or examinest them which say they are Apostles and are not and hast found them liers Now as Perkins upon the place sayes Christ gave every one of the seven Churches and so Ephesus as well as any other power and authority to take in or keep out or cast out obstinate sinners from partaking with them in their spiritual and special priviledges else he would not have commended them for executing this Power Doctor Ames in his Medul Theol. lib. 1. cap. 37. sect 6. saith Potestas quoad jus pertinet ad ecclesiam illam in communi pertinet enim ad illos ejicere pertinet ad illos admittere c. The power by right is the Churches in common for it belongs to them to cast out and to admit Members c. this is most certain And Mr. Dudly Fenner de Sacr. Theol. l. 7. p. 277 278. affirms for affairs that concern the whole body and matters of publick moment that they are to be done in the Assembly by the authority of the whole Church and if the people have any thing to offer or any thing to object or exhort or counsel they have their liberty and after that the matters are to be determined when they have been heard to speak all they can and have given their consent Now I say Officers have not the power to admit or exclude Clave non errante for as Acts 15.22 It pleased the Apostles and Elders with the whole Church c. The whole Church had the knowledge of it the voting in it and consenting to it the Elders neither had nor have any absolute power in themselves and therefore can do nothing on their own heads that concerns the whole as hath been spoken in Cap. 8. of the first Book and is like to be at large discussed in the third Book The Church hath the power and authority positively seated in her â—ui inest virtus authoritas essentialiter necessario which she may execute by her self which is always best and safest or by her servants that derive it from her Quibus inest contingenter accidentaliter minus principaliter sayes Dr. Whitaker de Cavil q. 5. p. 178 179. Now if by her servants as from her then let the Church be sure to set orders and limits for her officers in the execution of their derived or borrowed power that they may know they are but servants and not masters and are to be ordered by the Church not to order the Church For all are yours saith the Apostle to the Church of Corinth all whether Paul Apollo's or Cephas all yours to serve you Now in this sence we consent to a derivative power in Officers if need be to prepare matters for the Churches judgement and they may make way ready for the admission of Members as by inquiring into their lives questioning with the persons propounding them to the Church and the like but neither by taking any in nor putting any by nor the like for that Power is absolutely in the Body to admit and judge fit Thus Cyprian Epistolarum lib. 1. epist. 3. And I am much mistaken if Master Hooker grants not as much in his Survey of Church-Discipline Part. 3. chap. 1. but whether he does or no that is all one to me the thing is proved 2. The Persons to be admitted or taken in are chiefly to lie under consideration which are men or women Wherein as Mr. Hooker hath it two things are to be attended 1. What is to be done before 2. What in their admission First What is to be done before The person or persons that does earnestly desire to be admitted makes his desire known to the Elder or some Officer or Brother who acquaints the Church therewith then order is given to take his name into the first Record among those that have been propounded for admission and the person is desired to come on another day In the mean time the Church gives order to some Officers or others to inquire strictly and to inform the Church carefully and honestly of the persons life the uprightness of his conversation his carriage to them without and to them within at home and abroad and what report he hath among those that fear the Lord As also to deal with the said person at some time by conference and questions and to gather what he can of his knowledge and acquaintance in the things of God For the hottest Presbyterians Mr. Rutherford himself admits of this That they ought to be neither scandalous nor ignorant wherefore a searching enquiry must be made of them Now I confess I cannot finde this work with the New England Brethren to be onely the Elders and those that do it to entrench upon the place of the Elders but such as the Church appoints thereunto have a sufficient call and do but their duty therein Now the day appointed being come and nothing appears scandalous or sufficient to the Church to keep him off any longer after this sufficient time of information he is then called in to be admitted But some may say before I step further stay Sir Quest. What is it you count sufficient to keep one off Answ. This hath been at large discussed in the former Book Chapter 5. But in a word If he lives in any known sin either in commissions of evil or omissions of his known duty and makes this his practise Why he professes himself sayes Mr. Hooker thereby not free to submit to the Laws of Christ nor fit to be his subject nor to enjoy the priviledges of his Kingdom not obeying the Authority of his Scepter Nay by such a sinful life in case he had crept into the Church he did enough to be cast out again Secondly what is to be done now in admitting them The Church appoints whom to speak who is usually the Pastor as the mouth of the Church and this the rather to restrin the wantonness and pride as Mr. Hooker hath it of some mens spirits which are ready to impede the progress and profit of Gods ordinance in admitting Members by asking
to call in at their occasion but of this in the next Book which is to come of the totum organicum 3. Concerning the persons the Councell or Synod must consist of the Papists say the Prelates only must have the deciding and determinating voice although they grant others Priests and learned ones may discusse and consult So Eckius loc de concil Bellarm. de concil lib. 1. cap. 14. The Presbyterians also say the Clergie have the right of deciding and determining and that the Synod consists of such persons as are sent for and appointed or nominated by the supreme Magistrate but we dissent from both in this for that we affirm with Parker de polit eccles lib. 3. c 8. the persons that are fitted for the work are to be appointed nominated and impowered by the Church without the Popish distinction of Laity and Clergie for that in Act. 15. it consisted of brethren as well as elders so Mr. Dell in 's Way of peace p. 82 84. declares at large and that they be chosen out of the Churches and not out of the world or parishes and that without respect of persons every brother as well Lay-men so called as Clergie must have a like liberty to conferre consult and to conclude aequali auxilio consilio In this we agree with the Protestants against the Papists Synop. Papism 3. contr Q. 3. who say our opinion is grounded upon truth and Scripture in that we say not only Bishops but Pastors not only them but Lay-men ought to have concluding voices in Councell and that rather the discussing pertaineth to the learned Divines and the concluding to the whole Tit. 3.13 So Zenas the Lawyer was in Fellow-commission with Apollos the Preacher Act. 15.22 And Augustine saith that seeing the judiciall power of the keyes is committed to the whole Church therefore all sorts ought to be entertained in Councels Thus Nilus lib. 2. de primat saies for the Greek Churches speaking of their Acts and Councels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made a common inquiry for the consent of all sorts in matters common and belonging to all But I purpose to speak fully to this in the next Book wherein we shall I doubt not but demonstrate easily to all men that our Assemblies and Synods hitherto have done more hurt then good and have usurped their authority which have been called by Pope or Civill powers and acted for them and have consisted altogether of Clergie setting rules lawes and directions for the Church c. We may affirm with honest Nazianzen that he never saw good end of such Councels and that he resolved never to came at them more 4. They agree in the authority of them For the Papists say that Councels may determine by their own absolute authority and have a decretall power Bell. lib. 2. de concil cap. 12. which all men are bound up unto And the Presbyterians say that Synods have a protestatem juridicam to decree determine give their sense or sentence which is binding And Mr. Rutherford p. 210 212. argues for it hotly that the Assemblies decrees lay a tye and bond upon the Churches p. 212. and his arguments from that Assembly in Act. 15. are the same which that Jesuite Belâ—armine brings de concil 118. and are answered by the Protestant Divines long since and of late by Mr. Hooker in 's Survey part 4. ch 1. and by Mr. Cotton Mr. Bartlet ch 2. with many others And eminent Whittaker de concil p. 19. tels us plainly that they have no power of framing rules orders or articles to binde the conscience whilest we say the Apostles themselves did not determine any thing without the Word of God for James alledged Scripture and all that any Synods can do is by the Word of God to set down and dogmatize their judgements but they have no power at all to impose Canons or conclusions upon the Churches For as honest old Latimer answered Bishop White Fox p. 1762. they were not to judge as they thought in themselves but secundum legem dei as it was in the Word And this the Protestants bear witnesse against the Jesuites and Papists Synops. papis 3. Contr. Q. 7. as we do against the Presbyterians But besides all this wherein they agree I might insist on more particulars but that I should be too large under this 9th head wherein they are too nigh one another as in that they have they say power infligendi censuras of condemning punishing censuring or the like which we deny even from the Presbyterians own grant viz. that the power of a Synod is accumulative but not privative now it would be privative to take this power from the Church as to excommunicate censure or the like Sed judâ—cium conciliorum est suasionis non coactionis Besides they are too like one another in urging all to belâ—eve and by a blinde obedience to submit to the Decrees of Synods as if they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the infallible breathings of the spirit as most certain and sound to which Whittaker answered de concil p 262 263. and saies the very ultimate determination and judgement of a Synod may be false p. 231. and that those decâ—ees or determinations of theirs may and must be questioned p. 283. again and examined by the Word as the 〈◊〉 did Act 17.11 Search the Scriptures whether those thâ—ngs were so or no that the Apostles said and we say with that pâ—oto-martyr of Mary's daies Mr Rogers in Fox p. 1487. who affirm'd that a poor simple Lay-man call him Cobler Tinker or what you will that brings the Word of God with him is more to be credited and obeyed then the whole Councell gathered together and determining on their own beads whose Canons Luther cals but hay and stuâ—ble whâ—ch is to be burnt up â—ut to the last consideration as concerning discipline wherein they agree and are one to mention no more now 10. About officers Ministers or the like as the Papists give the right and power of judgement to the Pope and Prelates Bellarm. cap. 19. de concil so the Presbyterians to the Officers and Ministers Rutherford p. 201. but although the Cleâ—gie men have usurped it to themselves solely and alone for many years together and assumed the right and power of judging whether judging of Doctrines persons opinions or the like excluding ordinary Christians so that they could confidently declare against others and pronounce others Hereticks Sectaries or the like but none them though they were so yet we say that this power is given to the Church to take heed of false Prophets so Mat. 10.7 1 Cor. 14. to try doctrines and persons Rev. 2.2 and to judge as Mr. Dell in 's Way of peace hath it clearly p. 85 86. and that the Church hath power to judge of her Ministers not the Ministers of the Church Whereâ—ore with
open to all the world 3. When they were born at first why alas they were poor feeble â—hings and not able to help themselves and so it shall bee in these latter dayes none shall bee able to deliver them Hoseae 2.10 or keep them up Dan. 11. ult 4. When borne at first they arose with a cry they made the poore Saints to cry and to suffer death and martyrdome but they shall be stripp'd into that condition that they shall fall with a cry Rev. 6.16 Rev. 18.11.18 Isay 15.5.8 Jer. 48.5.20 and howling 5. When borne at first but little and so shall they be crowded out and be no more as the Kingdome of Christ and true Churches grow greater and greater 6. When borne at first they were without knowledge in darkenesse in themselves and could not see and thus shall they be spoyled and stripp'd again and thrown down into darknesse never more to rise as Mat. 8.12 The Children of the Kingdom shal be cast out into utter darknes So the children of the nationall Churches viz. Parish Churches Thus Hos. 2.4 I will not have mercy on her Children for they are Children of Whoredome i. e. Corrupt superstitious and Adulterated even in sight of all Saints like Rome the mother whence they came as wee proved fully in the first Book They are not ligitimate Children borne of God but of base bloud adulterine seed whorish Romish principles wherefore I will have no mercy on them saith the Lord but they must fall with Babylon that belong to Babylon unlesse they put away their Whoredomes Superstitions unlawfull Worships no longer like impudent Strumpets to paint themselves over with Spanish yea Romish Paintings and alluring outsides Away with those patchesâ— and alluring arguments used to get people in to those Idol Worships of their Sacraments Burials Baptizings or the like as they are their inventions that are unwarrantable and declared Whoredomes and Adulteries in the God! which the Lord will judge with fire from heaven In the mean time the day of putting a difference is upon us happy are they that see it and do it It is as yet in our Nation as it was in Athens there were two sorts of Congregations viz. Ecclesia Agorae Churches and mixt Congregations in the Churches none but such as appeared Saints had communion and entrance but the other Congregations sayes Flaccus Illiricus were made up of any consisting of a confused and promiscuous multitude which made a meer Politicall meeting And such are your Parishes and nationall Churches which are far from being Churches as is proved in all the Essentials that appertain thereto lib. 1. thus Churches differd from Synagogues as they do from Parishes vide Vrsin de Eccles. 1. Quest. Parishes at the best are but like the great Chamber whereinto all may come and walk that will but the Churches of Christ are his Chambers of presence the King is there his Councell there and thence will come forth his great Acts and Laws and Declarations to all the World And although the Ship is tossed and the Disciples that want faith cry out for feare let the storms rise higher as long as Christ is imbarqued with us in the same Seas and in the same stormes Wherefore as Caesar said to the trembling Marriner Confide nauta Caesarem vebis feare not honest friend for ye carry Caesar So I say to the Churches and to all the Members friends feare not for the Lord is with you you carry Christ it is he that is in you and holds the stern for you Fear not only be carefull of some corrupt boards and members of your Churches who will flye in a storm and so the ship may spring a leake and thereby let in too much of the raging Sea but bee so much the carefuller to stop the leaks and every day to be pumping out the corrupt black and stinking waters which get in and goe on with the fairest gales and wind of the spirit and as the waters abute so the Ark i. e. the Church long and broad and made of many pieces of Wood that will never rot which shal rest on Mount Ararat Gen. 7.6.7 till the waters be all dried up and the Sea be no more Rev. 21.1.2 And thus I have done with this Chapter and this second Booke wherein you have had the totum homogeneum of the true Church of Christ according to the Gospel institution and true Primitive practise and Christian constitution We have heard what is to be done before and what in an orderly knitting and imbodying together The next Booke the third if the Lord will give incouragement will be very large and profitable to shew what is to be done after this orderly imbodying Wherin the Church will be considered as the totum organicum in all her Officers and Offices and Orders and Ordinances some of which we want in these days means maintenances and even round about her very borders For as the Body is blind that wants Eyes to see and deaf that wants Ears to hear and lame that wants Feet to walk and Hands to act c. but yet it is a Body so the Church is a Church that wants Organs and Officers but not so perfect and intire without a Pastor as a Mouth Tongue i. e. Teachers Overseers as Eyes Elders as Eares Deacons as Hands to distribute to the poor and needy c. Messengers as Feet and such like instruments as these But yet much care must be had in choosing and calling and confirming them in their services and places to execute as by Authority and vertue and the whole from and for the wlole but of that hereafter and Thus far for the Essentialiâ— Ecclesiae I purpose now to lay by my pen for a little while till I walke about Sion and have gone round about her even her borders and told the Towers thereof and mark'd well her Bulworks and considered her Palaces as they are now and as they have been of old and as they will be in these later days then I will God willing arise again in the Name of Jehovah Elohim to tell what I have marked and met with in my rounds to the generation that is to come Sic nunquam metuant Res Magnâ— oblivia magni Temporis c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fiat Finiat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE FIRST TABLE Of the Eminent Orthodox Writers Councels and Martyrs in all ages that have bore testimony to the truths asserted in this Tract and that are Quoted in the Tract 1. Lib. A A Insworths Communion Ainsw against Bernard Alphoneus Ambrose's Epist's Ames Medull Theol. Aquinas Aretius Arias Montanus Askew Martyr Augustinus B BAines's Diocesan Triall Baines on Colloss Bartlers Modell Benson on Hosea Bernard in Cant. Bernard to Pope Eugenius Beza Bilson Martyr Bolton Brightman Bradford Martyr Burton's Vindication Bullinger Burrough's Heart Divisions Burrough's against