be Governours of it Christ speaketh it of such a Church to whom wee may ordinarily and orderly complain now this cannot be to the whole multitude This Church hee speaketh of hee doth presuppose it as the ordinary executioner of all Discipline and censure But the multitude have not this execution as all but Morelius and such Democratical spirits do affirm P. 81. The Church in the Old Testament noteth an assembly of Priests sitting together as Judges in the causes of God and Christ doth here onely presuppose the joynt authority and joynt execution of a representative Church a Presbytery of Elders who were Pastors and Governours P. 82. The Apostles in determining the Question Act. 15. had the joynt-suffrages of the Presbytery with them because it was a thing to be determined by many all who mark that had received power of the Keyes doing it ex officio and others from discretion and duty of confessing the truth P. 83. Ordinary power with the execution thereof was not given to the Community of the Church or to the whole multitude of the faithful so that they were the immediate and first receptacle receiving it from Christ and vertually deriving it to others P. 84. Ordinary power of Ministerial Government is committed with the execution of it to the Senate or Presbytery of the Church If any fail in any office mark that the Church hath not power of supplying that but a Ministery of calling one whom Christ hath described that from Christ hee may have power of office given him in the place vacant So much for Mr. P's correction One thing more I have to consider and so shall end this Section P. 46. Let it be seriously considered that the Bishop of Rome is not reckoned the Antichrist from what time hee got the peaceable possession of his Universal Bishoprick But from what time hee aspired to and carried it ambitiously and had it usually yeelded to him to sway Bishops and Churches at his pleasure Wee have considered it and finde no very good sense in it For when hee had it usually yeelded to him to sway Bishops and Churches at his pleasure hee had the peaceable possession of his universal Bishoprick And as to what you mean that hee did aspire to an Universal headship long before hee was possessed of it and that from that time of aspiring hee is reckoned Antichrist you bring no Scripture nor reason for it but onely quote a place of Mr. Cotton as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would do the deed Now what saies Mr. Cotton The head was in conception long before Phocas his grant True for 't was in conception in the Apostles daies and yet I suppose he would not say the Bishop of Rome was Antichrist then Is it likely the Holy Ghost should speak of him as of a formed apparent compleat head so visible that all the world should wonder after the Beast upon the hearing of it whilst hee was but yet in his conception And it is certain there was not any claim laid by the Bishops of Rome to the Vniversal headship any long time before it was possessed by them The first that laid claim to it was not the Bishop of Rome but John the fourth sirnamed the Faster Bishop of Constantinople about the year 580. six and twenty years before the matter was determined by Phocas for the Bishop of Rome in the year 606. The Bishop of Rome at the same time strongly opposing and disputing against the name and title of Universal Bishop as the name of the Beast and a new and prophane title contrary to the scope of the Gospel which none of his Predecessors did ever use Saying that whosoever calleth himself or desireth to bee called Greg. Magn. lib. 6. Ep. 30. lib. 4. Ep. 34 38. the Universal Priest or Bishop is the fore-runner of Antichrist and that in regard the said John did assume it it appeared that the time of Antichrist was now at hand And to that John hee saith What wilt thou answer to Christ in the tryal of the day of judgement seeing that by this name Universal thou seekest to inthral the members of his body to thy self What Mr. P. proceeds to say upon his supposition is not worth the considering and so I come to see how well hee answers the objections that hee considers as made against his separating device SECT VI. An examination of Mr. P's Answers to the Objections hee mentions as made against his doctrine of Separation and of his Reasons for Separation OBject 1 It will bee said this way of separation that you press P. 49 50 51 52 nulls all at least the most part of the reformed Churches in the world Answ This tends not to null or make void the faith of true beleevers that shall bee found in the aforesaid waies of Church-order I deny not their faith whereby by they are of the Mystical Church and accordingly destroy not their Mystical Churchdome but assert that though their faith hee Christian their order is Antichristian I deny them to bee such Churches as Christ hath instituted and to bee the Candlesticks that stand before the God of the earth Some have had power to set up Christs order in the face and to the teeth of the Beast though they were slain for it Such was the Congregation in Queen Maries time which Mr. Fox mentions and those hundred persons which Mr. Cotton mentions Congr Way cleared p. 4. that were in Queen Elizabeths days 1576. 'T is one thing for Churches to bee looked upon as Churches in point of salvation another thing for them to bee looked upon as Churches in respect of outward constitution in the former account wee cannot but give the right hand of fellowship to all that look to no other way of salvation but by the blood of the Lambe in the latter account wee can give the right hand of fellowship onely to those that are after the heavenly pattern Answ Hee needed not to say that his way nulls at least the most part of the reformed Churches for it clearly nulls them all The Churches of his way and principles being not to bee numbered among the Reformed Churches since they renounce them and account them Antichristian So that his way clearly nulls all the reformed Churches in the world at this day yea generally all the Churches that have disowned the Papal Church of Rome throughout the ages since the rise of it His Answer whereby hee would salve the matter is exceeding frivolous and childish Hee denies not the faith of true beleevers in reformed Churches nor their mystical Churchdome But what is that to the purpose whilst hee denies them to be Churches of Christ and to bee the candlesticks that stand before the God of the earth by which hee weakly understands Churches of which Sect. 4. doth hee not utterly null them as Churches Neither will that passage shield him wherein hee clearly contradicts himself that 't is one thing for Churches to bee
I Answer no nor over their own Church neither But it is but supposed by him that the Brethren out of office concurred in making the Decrees They consented to the making of them or to them made and might use their power of Liberty as Mr. Cotton speaks but concurred not in the act of making them for if so they had been their Decrees but they are not so called but expresly otherwise Act. 16.4 Much lesse can wee conceive with Mr. P. that the Brethren concurred with the Elders in a way of the same nature assigning the difference to bee onely in the order of their concurrence For hence it follows that all in the Church are Rulers and guides and have the Key of Authority and binding power which is another absurd attainment wherein hee goes beyond many of his brethren and the vanity of which hath been already observed The whole Church here cannot hee saith mean the Synodical Church onely because the reason given for it the impossibility of the meeting of the Church of Jerusalem together in one place hath been refuted by him The Reader may look back and see what cause hee hath to boast and if his triumph bee but imaginary then hee hath brought in an argument against himself But you must not think that if he do shut out the Brethren from a concurrence of the same nature with the Elders hee hath not strength enough left him to prove that in this Assembly there was no Rule exercised and for that hee will but cast an interrogation at us Will they say that the Elders of a Classical Presbytery at Jerusalem did exercise Rule over all these Churches so far distant and not of their combination This being the Tail of his arguing a sting might bee feared in it but 't is quite unarmed Wee will not say so and yet hee gets not any thing by it for though wee say not that the Elders of the Church of Jerusalem singly considered did exercise Rule over the Churches concerned yet wee will say by his leave that these Elders and the Elders of the Churches concerned united in Synod and acting joyntly did exercise Rule over those Churches which appears both by the tenour and by the use of the Decrees Act. 16.4 So that Mr. P. is more bountiful than maketh for the profit of his cause in granting his adversaries to make the most of Act. 15.6 and Act. 16.4 For besides that in these wee finde not the Elders of the Churches concerned excluded but included and as one in the latter wee finde the Decrees imposed on some of the Churches concerned as ordained of the Apostles and the Elders which were at Jerusalem at the time of the making of them none excepted and therefore their joint-act of authority and rule Hee hath now but an answer to an Objection left him and therein hee comes off worst of all For to that which is said for the exercise of authority by this meeting over the Churches and accounted an unanswerable argument by most and which if hee remove not all his talk against that Synod is to no purpose that the 28th vers calleth the Apostles and Elders Decrees the laying a burden of necessary things upon the Churches Hee onely saies Let it bee considered whether there be not as much said of the assertion of the Pharisees vers 5. and 10. Which Gersom Bucer's answer in another case will suit well Quis adeo ineptire sustinuerit Who can chuse but wonder at his weakness to put forth such a reasoning as an argument and at his confidence to undertake a debate of that moment as is that which hee is upon whilst hee appears so much a stranger to the Laws of a true Syllogism and reasoning If some of the Sect of the Pharisees contending for the necessity of circumcision and keeping the Ceremonial Law are said thereby tempting God to put a yoak of Jewish bondage upon the neck of beleevers and this their imposition was not authoritatively binding Then when the Apostles and Elders say that they lay by their Decrees a burden of necessary things upon the Churches their Decrees are not to be accounted authoritatively binding But some of the Pharisees c. Ergo. This is his sad arguing of the deplorableness of which I need not any farther inform any intelligent Reader But there is nothing like a good courage and therefore hee concludes bee it how it may Thus you see how hard it will be to grant any more with Scripture warrant if we should grant Classical Elderships and combinations Which difficulty I suppose those that have considered what hath been said do not see at all But lest men should take his Supposition of Classical Elderships for a grant hee now returns to renounce them and tells us 1 That hee hath proved the most numerous Churches to have been congregational To which I answer I have disproved it 2 That they are called severally by the name of Church in the singular that is alwaies or else hee saies nothing Witness say I the seven Churches of Asia concerning each of which his words have been made to grant that it is said without reference to or reflection upon the rest hear what the Spirit saith unto the Churches 3 That the numerous Church of Corinth in particular was congregational To which I say witness 1 Cor. 14.34 Let your Women keep silence in the Churches What hee subjoyns that the body of that Church did exercise the power of the Keyes and that the Apostle 1 Cor. 5. wraps up Elders and People together with a concurrence of the like nature is gratis dictum as hath been shewed I shall adde Though the Apostle there mention no express limitation of the power of the Keyes to the Eldership it follows not that it is not to be understood for to whom should acts of rule be appropriated but to the Rulers A concurrence with them may be granted to the community in the use of their power of liberty as they speak but a concurrence with them in the thing of the like nature with the power and acts of the Elders hee will never prove till hee hath proved that all are Rulers in the Church and have a power of Office which hee will do ad Graecas calendas And if the Apostles silence there concerning the appropriation of the power of exercising Discipline to the Eldership bee an argument for the communities like power then the sole mention of the Angels of the Churches Rev. chap. 2. and 3. who are commended for blamed upon the neglect of and exhorted to exercise Church-Discipline is an argument against the communities like power therein and a far stronger argument against it than the other is for it in regard that here the Holy Ghost appropriateth the power and there hee doth not and so by this place the other is to bee expounded Neither hath any known Writer of note in the Church for these sixteen hundred years past until some of the late risen
5 Concerning the quantity of a Church that it may consist of divers Assemblies Mr. Hooker grants Survey part â— p. 129. that the Church of Jerusalem was so numerous that they must needs meet in divers Congregations Several dissenting Brethren have yielded that Corinth had more than one Congregation 6 Concerning the gathering of Members into Congregations Respect is to bee had to vicinity of habitation Mr. Borroughs Heart Div. p. 163. 169. according to the rule of Christ All beleevers who live in a place together ought so far as they can to joyn in one Church though they bee of different judgements and tempers The way of Christ all along in Scripture is that those in a place that are not more than can joyn in one should joyn together and make but one Church 7 Concerning the return of Church-Members from gathered Churches to their proper Pastors in the places of their Habitations Mr. Borroughs Heart div p. 165. Do you pray for and endeavour the putting on reformation to the uttermost and then see what they will do They have not yet declared themselves so joyned by any Covenant that they may not joyn with you 8 Against Separation from our Churches as no true Churches Mr. Cotton Way p. 111 112. Wee cannot but conceive the Churches of England were rightly gathered and planted according to the rule of the Gospel at first So that all the work is now not to make them Churches which were none before but to reduce and restore them to their primitive institution Congr Way cleared p. 14 Mr. Robinsons denial of the Parishional Congregations in England to bee true Churches was never received into any heart from thence to inferre a nullity of their Church-state Neither was our departure from them even in those evil times a separation from them as no true Churches Mr. Burroughs Heart div p. 163. Men must not separâ—â—â— from a Church though there be corruption in it to gather into a new Church which may bee more pure and in some respects more comfortable Because wee never finde the Saints in Scripture separating or raising Churches in such a case and there would bee no continuance in Church-fellowship if this were admitted 9 Of Election and Ordination of Church-Officers Mr. Bains Dioces trial p. 84. If any fail in any Office the Church hath not power of supplying that but a Ministry of calling one whom Christ hath described that from Christ he may have power of Office given him in the place vacant Mr. Cotton Keys p. 21. Way p. 40 Ordination of Officers whether Elders or Deacons belongs to the Elders of the Church and is to be performed by prayer fasting and imposition of hands Mr. Hooker Surveys part 2. p. 76. Mr. Noyes p. 69. When Churches are rightly constituted and compleated the right of Ordination belongs to the Elders The act appertaines to the Presbyters when an Officer is invested in his place for of these it is expresly spoken 1 Tim. 4.14 It hath been proved that common Members may not ordain by themselves without Officers 10 Concerning the Ordination of the Ministers of the Church of England Congregational Brethren generally acknowledge the Ordination of our Ministers to bee valid and that they need not any new ordination nor those that have been ordained by them 11 Concerning the power of Synods Wee dare not say Mr. Cotton Keies p. 25. that their power reacheth no farther than giving of Counsell They have power by the grace of Christ also to command and injoyn the things to be beleeved and done Act. 15.28 In case a particular Church p. 47. bee disturbed with error or scandal maintained by a faction now a Synod of Churches or their Messengers is the first subject of that power and authority whereby error is judicially convinced and condemned and the way of truth and peace declared and imposed on the Churches See also Mr. Noyes Temple measured p. 56 57 58. Thus far and in several other particulars wee and the congregational Brethren are or at least were sometimes agreed And did they own what may bee from these principles inferred and practice what they lead to I doubt not but that wee should soon bee fully agreed But a generation of men are now Risen up who yet would be accounted one with these terming themselves Congregational also who call most if not all these principles into question and instead of tending to an accommodation raise and heighten our divisions proclaiming our Churches Ministry Government to bee Antichristian c. Among whom I have found my Antagonist laying about him to this end with all his might I confess I have dealt plainly with him but beleeve that my sharpest expressions fall short of his merit Reader consider and judge and the Lord lead thee with me and all his people into all truth So prays From my study in Waldron this 12th of August 1658. Thy Servant for Jesus sake EZECHIEL CHARKE The Table Sections 1 ANimadversions upon some passages in the Epistle concerning the Magistrates Power in matters of Religion Pages 1 Sections 2 Of Mr. P's Text and the interpretation thereof and inferences from it particularly of the coming out of Babylon and an Antichristian Church-state Pages 6 Sections 3 Of National Churches Pages 11 Sections 4 Of Parish-Churches Ministers maintenance the Churches of England the Witnesses and Separation Pages 13 Sections 5 Of Congregational Presbyterial Classical Churches and of the Church Catholick and Synods Pages 28 Sections 6 An Examination of Mr. P's Answers to the Objections hee mentions as made against his Doctrine of Separation and of his Reasons for Separation Pages 61 Sections 7 Of Mr. P's injunctions to the Magistrate and first concerning Parishes Parish-Temples and Patrons Pages 80 Sections 8 Of Tithes Pages 89 Sections 9 Concerning the Commissioners for approbation of publike Preachers Pages 101 Sections 10 Of Mr. P's Counsels and Directions for Reformation Pages 104 Sections 11 Of the Call of our Ministers Pages 106 Sections 12 A Question discussed Whether any unordained persons among us are lawful and compleat Ministers of the Gospel with an Answer to the six Arguments for Popular Ordination brought by the Answerers of Jus Div. Min. Evangelici in their Book called the Preacher sent Pages 110 Sections 13 Containing the Authors humble supplication to those in Authority for Reformation Pages 123 Sections 14 Of Mr. P's Conclusion abusing that of the Lord Du Plessis his book Pages 125 AN Answer to Mr. Postelthwaite's Book Entituled A voice from Heaven SECT I. Animadversions upon some Passages in the Epistle Concerning the Magistrates Power in matters of RELIGION CAn God indure to bee prescribed by Creatures shall man coine Laws for Rules of acceptable walking with God in spirituall Civil or Ecclesiastical things c. You are not ignorant that in Ecclesiastical things both for Doctrine and Discipline wee own no other Rule but the written Word of God by which both Magistrates and
Christian Princes and their Successors since have with the approbation of godly Bishops and Pastors owned and exercised it But you proceed confidently Therefore my beloved brethren accept no Law-giver but Jesus Christ neither in Church nor Common-wealth that will in due time save us from Devillish Government in the Church and from all worldly government in Common-weals when the stone cut out of the Mountain shall smite on the toes of the Image Then no more place shall bee found for them no not for the goodliest government that ever was invented by the wit of man If Christian Magistrates should cause you to suffer for these lines would you not suffer as an Evil-doer Doth not the Apostle Jude 8. call those filthy dreamers that despise dominion and speak evil of dignities You proclaim to the world in Print that for the present de jure they have no power neither in things of Religion nor yet of Civil concernment and call off men from yeilding that obedience to them which the Laws of God and man require You say expresly that de facto they shall have no power in matters of Religion or Civil concernment in the most glorious times of the Church And this is the doctrine which by you and men of your opinion is still buzzed into the ears of the people dangerous to Rulers and contrary to the Word of God and to the blessed example of the Apostles of Christ They in the most glorious time of the Church that hath yet been never exhorted men to cast off and cast down Magistrates though they were then Heathen but to the contrary to pray for and submit to them And yet the Apostles understood I am sure the Monarchy of the Lord Christ farre better than you That Magistrates have power in matters of Religion hath been proved before That they sâ—â—ll have and exercise this power in the latter and most glorious daies of the Church may be easily made evident from Scripture Isaiah 60. Speaks of a glorious time to the Church in the daies yet to come for it speaks of the conversion of the Jews and the flourishing Church-state ensuing thereon But the promise there concerning Magistrates then is not that they shall bee removed but reformed and established verse 17. and made instrumental for the edification of the Church verse 10 16. as Isa 49 22 23. and this all along that glorious time of the Church verse 11. Rev. 21. Is generally understood to speak of the future glorious times of the Church but not a word there of the ending of earthly governments But on the contrary verse 24 25 26. it is said The Kings of the earth do bring and shall bring their glory and honour into the new Jerusalem and for this end the gates thereof shall not bee shut Zech. 13. Speaks of the latter State of the Church and verse 3. declares that Heretical seducing Teachers shall then undergo capital punishment Transfigent id est supplicio afficiendum tradent judicibus Pisc His Father and Mother shall thrust hm thorough Which Expositors and Mr. Burroughs with them understand of their convening them out of zeal for Gods glory before the Christian Magistrate and so causing them to bee put to death From these and many the like places it is evident that all along the most glorious times of the Church there shall bee Magistrates exercising their power and authority for the Churches good in matters both of Civil and Religious concernment What Government it is which you call Devilish Government in the Church you do not here expresly tell us But your book gives the Reader abundant cause to conclude that you mean all Government in the Church but that of your way And if so do you know what manner of spirit you were of when you wrote this passage Dare you pronounce all Government in the Church besides the Congregational to bee for the substance of it Devilish and so all those that exercise it to bee the Servants of the Devil therein What could the Antichrist of Rome have said more against Protestant Churches I shall say no more to you at this time but the Lord rebuke thee And shall now address my self to examine whether your Treatise doth prove the Protestant Churches and their Government to bee Antichristian and Devilish for that 's the sad task it undertakes SECT II. Of Mr. P's Text Rev. 18.4 And the interpretation thereof and inferences from it particularly of the coming out of Babylon and an Antichristian Church-State YOur explication of the Text and it s context had need to have been more clearly and firmly laid to have borne up such doctrines as you build upon it But you are mainly for the particular conclusion P. 5. Wee must depart from the fellowship of Antichristian Churches that is with you Protestant Churches or else wee remaine in Babylon still I shall a little reflect upon your text and it s context and shew that this conclusion of yours in the sense mentioned can of right claime no acquaintance with their import In this Revelations 18. Babylons ruine is set forth 1 By the instrumental causes of it the Word of Gods mouth denounceing it and drawing off her associates from her verse 1 2 3 4. 2 By the procuring cause of it her foule Idolatries and seduceings verse 3. 5. 3 By the consequents of it the sorrowing and wailing of her followers and lovers and the great joy of the Church and people of God verse 9 to 21. I shall particularly consider the four first verses Verse 1. I saw another Angel come down from Heaven c. Pareus understands it in a literal sense Brightman of some cheif Executioner of Gods wrath as Commander General of Gods armies against Babylon But in regard by Angels in this book are often meant the Ministers of the Gospel whose tongues and pens God imploies to discover Antichrists impostures as Interpreters agree those places mean Rev. 14.6 7 8 9 15 17 18. This Angel may also bee understood to signifie them since he brings for substance no other message than the former onely his discovery is more clear being neerer Antichrists ruine and therefore whereas the Angel Rev. 14.6 is said to flie in the midst of the Heavens this Angel is said to come down from Heaven and to cry with a strong voice and the earth to bee enlightened with his glory By this Angel I understand the company of Gods Ministers of the reformed Churches that have been and shall bee raised out of the bowels of the territories of Antichrist who by their preaching and writing enlighten the earth that is the common sort of Christians who were before the footstool of Antichrist and basis of his Hierarchy For though this was in a great measure done at the pouring out of the first viall upon the Throne of the Beast when the Waldenses Albigenses Hussites c. began every where to renounce the authority of the beast calling Rome ecclesiastical the Apocalyptical Babylon
Of Congregational Presbyterial Classical Churches and of the Church Catholick and Synods P. 25 26 WEe come now in the second place to interpret Antichristian Churches by Episcopal Churches that are the greater territories formed into Diocesan Provincial and Oecumenical Churches under the several orders of Bishops Episcopacy of the kind you mention being now discharged among us you might have spared your reader about this matter Let those that would see what is said for and against that Government read the treatises of learned men on that subject I shall onely here say to you in general that corruption in Church-Government is no sufficient cause for separation from a Church Wee must not say you p. 52. for respect to a right faith swallow a wrong order And wee must not say I because of some corruptions in the form of Church-Government forsake communion with a Church professing the true faith Your assertion in your sense stands onely upon your own authority Mine stands in the very light of the Scripture The Apostle John in his third Epistle mentions a great corruption in Church-Government but giveth not thereupon any precept for or encouragement to separation There were great corruptions crept into the form of Church-Government among the Jews in Christs time The Lord had appointed that there should bee onely one High-Priest at a time and hee was to continue in his office during life But there were then two High-Priests together that acted in the function each his year successively John 11.47 49. Besides the High Priesthood was at that time bought for mony procured by favour at the hands of the Romans Multitudes of corruptions there were also in the Priests actings c. Yet the Lord Christ gives no command or intimation to his Disciples to separate from them as from a false Church but onely bids them take heed of being leavened with their corrupt doctrines and drawn to an imitation of their wicked actions And the Lord himself held communion with them as a true Church in his life time Jesus Christ hath instituted no other visible integral Organical Church or Church with Officers P. 26. for the practice of his visible publick and solemn worship but one particular Congregation that may meet together ordinarily in the same place to worship in all the Ordinances of Gods house Such was the Church at Jerusalem there were added to it about three thousand Act. 2.41 They grew to five thousand more Chap. 4.4 yet they were all in Solomons porch Chap. 5.12 Multitudes were added Chap. 5.14 yet the Apostles call them together to them Chap. 6.2 5. And Chap. 15.4 Paul and Barnabas were received of the Church that is all the multitude verse 12. who were present at the disputation verse 6 7. Here indeed is the Hinge of the Controversies between us and our Reverend Brethren of the Congregational way in Old and New England who stand to their first professed principles owning our Congregations as true Churches but scrupling the Government of them by their Guides united confining all power of Government to a single Congregation and contending that it ought to bee so with all Gospel-Churches Had Mr. P. been such a one I should more gladly have entred the lists with him than I do But hee hath much out-grown his Brethren in Scruples and nothing will satisfie him concerning our Churches but what the Edomites wish'd against Jerusalem even the rasing of them to the foundation thereof For our parts wee beleeve that Gospel Churches may and commonly ought to consist of divers single Congregations united under and governed by their Elders in common and that wee have primitive examples for it and among them in the first and chief place that of the Church of Jerusalem in the Apostles times which is that that Mr. P. instanceth in to establish the contrary opinion Before I enter upon the dispute I desire it may bee considered that the enquiry is not of what number of members a Church consisted when it began first to bee planted But the inquiry is how it was with Churches when arrived to strength and maturity during the times in which the Apostles lived This premised I begin with the Church of Jerusalem and say that the Church of Jerusalem 1 Of the Church of Jerusalem when it grew numerous enough for it consisted of divers single Congregations as of so many parts making up one intire and compleat Church For proof whereof let it bee considered that 1 There was a Church at Jerusalem before the addition of the first three thousand Act. 2.41 And the members of the Church at that time cannot bee conceived to have been conteined within the limits of one single Congregation For the Ministery of Christ was exceeding successeful Mark 5.31 John 2.23 John 12.19 It is said of John Matth. 3.5 6. Jerusalem and all Judea and all the Region round about Jordan went out to him and were baptized of him And yet of Christ it is said hee made and baptized more disciples than John John 4.1 Visibly more so that the Pharisees could take notice of it Unto these converted by Johns and Christs Ministery add those brought in by the Ministery of the Apostles and seventy Disciples whom Christ endued with a power to work miracles that thereby they might gain faith to their doctrine Mark 6. Luk. 10. and yet still there is great want of labourers the Harvest was so great Luk. 10.2 and besides these more are found not without Christs approbation labouring in his Vineyard impowered also to work miracles to confirme Christs doctrine which they taught Mark 9.38 39. and of those there seem to have been many Matth. 7.22 Now seeing our Brethren will not grant that by Baptisme men are admitted into any other than a particular Church and there is no mention in Scripture of any other particular Church till long after this time but that of Jerusalem onely Let them from the premises judge whether the Church of Jerusalem even before the addition of the first three thousand must not needs consist of more Congregations than one But supposing that as yet there might bee but one Congregation in Jerusalem yet when wee consider from the Texts Mr. P. quotes the addition of the three thousand and of five thousand more and afterwards of multitudes and adde hereunto Act. 6.1.7 and 12.24 which speak of the farther prevailing of the Word and great increase of the number of the Disciples and together therewith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reflect on that Act. 21.20 Thou seest how many ten thousands of the Jews there are which beleeve mee thinks reason should compel men to acknowledge that the Church of Jerusalem must needs in the Apostles time consist of divers single Congregations What is said against these Texts shall bee anon considered 2 There was a great number of labourers in the Church of Jerusalem There were at first the twelve Apostles and one hundred and eight Disciples and most likely 't is there
Congregations for the setling of which Of Schism p. 37 38. Paul stayeth so long And besides this The Christians of all Achaia saith Dr. Owen did belong to the Church of Corinth and assembled therewith as they could for the participation of Ordinances and the Church of Cenchrea cometh under the same name with that of Corinth Put this together The beleevers in Corinth in Cenchrea and in all Achaia besides are accounted members of the Church of Corinth by the learned Doctor to whom I suppose Mr. P. will subscribe and then who sees not that there must needs have been many Congregations belonging to the Church of Corinth 4 There was a great number of Teachers in that Church that speech 1 Cor. 4.15 clearly implies it and this argues that there were several Congregations for so great a number of Teachers to attend upon 5 The Apostle speaketh expresly of divers Congregations belonging to the Church of Corinth 1 Cor. 14.34 Let your Women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep silence in the Churches Therefore there were Churches several Congregations to which the women of the Church of Corinth did belong Against this there are chiefly two Objections Object 1 1 Cor. 14.23 If the whole Church bee come together and all speak with tongues c. Therefore they were but one single Congregation Answ 1 The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and may well bee rendred about the same thing or for the same end and purpose n. to partake of Gods Ordinances Diodate saith to verse 31. yee may all prophesie c. namely by course and in divers or several Assemblies So saith Estius The Prophets were to prophesie in divers Assemblies and therefore it is said Let your Women keep silence in the Churches 2 I suppose none will say that all the members of the Church of Corinth did speak with tongues for then what need of an Interpreter and yet the Church here spoken of did so 3 Therefore here is a clear pattern of a Representative Church The Prophets as distinguished from the rest of the members are called the Church 4 Here is a clear pattern of Prophets in combination with and subjection to their fellow Prophets Let the Prophets speak two or three and let the other judge verse 29. Obj. 2 1 Cor. 5.4 5. When you are gathered together to deliver such a one to Satan Therefore they were but one Congregation Answ 1 The Text speaks not of the gathering together of all the members of the Church of Corinth but of the meeting of the Church Officers to excommunicate the incestuous person Authoritative binding acts of rule and government belonging onely to Church-Officers as is granted by the most moderate and learned of the Congregational Brethren The Key of Authority and Rule saith Mr. Cotton is committed to the Elders of the Church Keyes p. 20. alibi and so the Act of Rule is made the proper act of their Office Christ gave the power of binding and loosing to all the Apostles and the Apostles committed it to the Elders The power of the people is a power of liberty to joyn with the Presbytery in casting out or cutting off But authoritative power they have not Temple measured p. 35 And saies Mr. Noys A necessity of members consent doth constitute a Church excessively Democratical and renders the Elders onely titular Governours Hence it appears there was no need of the presence of all the members of the Church of Corinth to excommunicate the incestuous person 2 The persons that met for this work were to meet with Pauls pastoral spirit this suits the Church Officers not the people 3 Paul chargeth it upon the ordinary members as their sin that they mourned not for that sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for their Elders neglect of discipline using the passive voice not the active as Mr. Rutherford observes whereby it appears that the members were patients rather than agents That some of the ordinary members were present at the excommunication may bee granted But that all the members of the Church of Corinth were present or bound so to bee cannot bee proved Nothing therefore is hence gained The Church of Antioch also appeareth to have consisted of divers Congregations 2 The Church of Antioch because of the multitude of labourers there Divers of the Teachers of Jerusalem come to Antioch being driven away by the persecution and the hand of the Lord was with them in bringing in Gentiles to joyn with the beleeving Jews Act. 11.19 20 21. They soon want more labourers Barnabas is sent to assist in the work verse 22. hee findes the work so great that hee fetcheth over Saul to assist him verse 25. Barnabas and Paul stay at Antioch a whole year teach much people and here Disciples are first called Christians verse 26 and returning they abode there a long time chap. 14.28 What more likely than that there were divers Congregations belonging to that Church since it needed so many Teachers and kept there so long men so eminent Planters of Churches Object Act. 14.27 When they had gathered the Church together Act. 15.30 the muâ—titude together Act. 11.26 they assembled themselves with the Church Answ The first Text may well bee understood of the Representative Church to wit the Elders by whom the multitude might at their set times of meeting for the use of publick Ordinances be informed And if wee should understand it of the whole Church the Text puts no necessity upon us of understanding it of their being all gathered into one and the same place They might bee gathered into their several meeting-places and there bee informed of the successe of the Messengers by several of them The two other Texts may also bee so understood The multitude might bee gathered and informed of the Epistle in their several meeting-places and Paul and Barnabas and the other Teachers might assemble with the Church in several meeting-places some in some and some in others From these Texts therefore nothing can be concluded to prove Antioch's a congregational Church 4 The Church of Rome The Church of Rome likewise appears to have been Presbyterial There was one congregation meeting in the house of Aquila and Priscilla Rom. 16.3 5. and two others meeting in other places vers 14 15. and there is ground to conclude that there were yet more Congregations belonging to that Church 1 Because Paul saluteth several in this Chapter that seem to have been Teachers in that Church vers 3 5 7 8 9 10 11 12 13 14 15. 2 The Faith of the Romans was spoken of throughout the whole world Rom. 1. which argueth them to have been a numerous Church 3 Their continuing sound in the faith for many years together when other famous Churches mouldered away argues the same Wee might also instance in the Churches of the Colossians Thessalonians Philippians But I shall for a conclusion mention the Churches of Asia 5 The seven Churches of Asia The seven Churches
with in a private way If this prevail not one or two witnesses are to bee taken the next time admonition is given If this work not on him then the Church is to bee told of it that is the Elders of the Church before whom among the Jews Ecclesiastical causes were brought first the Elders of that particular congregation then if need bee the associated Elders of combined Congregations for so among the Jews the Rulers of the Synagogue were first complâ—ined to and then the great Ecclesiastical Court which was the Church representative and if the offendor will not hear them hee must bee excommunicated and accounted as a Heathen and a Publican And hee that is thus bound on earth if the thing bee duly done is bound in heaven Hence it appears that the Communities sharing in the power and act of binding cannot any way bee hence gathered without offering a manifest violence to the Text which Mr. P. doth to purpose and withall to all rules both of divine and humane Polity when hee makes not onely the community judges and Governours but even the offending brother a judge in his own cause Let us now draw an Argument from this Text to relieve Classes against his fierce assault If in this place our Saviour layes down a rule for the healing of all the grievances of his Church then by the Church here to bee complained to wee must understand not onely the Church governing of one Congregation but also the Church governing of many Congregations But in this place Christ laies down a rule for the healing of all the grievances of his Church therefore wee must by the Church here understand the Church governing even of many Congregations or the united Elders of several Congregations and Churches The minor is clear because this is the onely express Text wherein Christ did lay down a rule to his disciples for the healing of offences in his Church and I suppose none will say that Christs remedy is too short to reach the malady The consequence of the major is made out thus Not onely one Brother may offend another but the Elders one another one part of the Congregation the other the Congregation the Elders the Elders the Congregation and one or more Churches one or many Sister Churches Our sad experience proves this to bee a truth and it is also proved by Scripture-examples Now how shall such evils bee healed but by an appeal and application to a representative Church a Church governing so comprehensive as the case will require If a Church so comprehensive be not here meant then Christian Churches are in such cases left without remedy but that being not to bee granted it will follow that the Church governing here spoken of takes into its meaning an assembly or Church of Officers of many Congregations Leaving Mr. P. to consider this Argument I return to the point the holding of which hee chargeth upon us as a crime that the power of the Keyes belongs onely to the Eldership For which I shall cite the suffrages of Congregational Brethren themselves The Key of authority and rule saith Mr. Cotton is committed to the Elders of the Church Keyes p. 20. and so the act of rule is made the proper act of their office Common members saith Mr. Noyes are not to govern by suffrage with their Elders Temple measured p. 30 31 34 35 36 their consent is not absolutely necessary and is not authoritative The Ministerial Keyes were given to Peter as an Apostle Peter is made Matth. 16.18 19. oeconomus Ecclesiae and is evidently distinguished from the Church which Mr. P. denies and in saying that Christ in this speech looked on him no otherwise than as a lively confessor of him hee puts into every beleevers hands the power of the Keys for if I give unto thee respect Peter onely as a lively confessor of Christ it extends to every lively confessor of Christ and so every true Beleever is vested with power to preach administer the Sacraments and binde and loose authoritatively than which what is more absurd Again the Elders are Rulers Governours have power to command as superiours in authority judicial The Church is charged to obey them not to command to bee subject not to govern The Angels are rebuked for the corruptions of the Churches of Asia as if it had been in their power to prevent and redress things amiss Governours and to govern with coactive power are conjugates Are they not proper Governours which shall govern the people over which they are Governours onely when themselves list Keyes p. 47. In case saith Mr. Cotton a Church be troubled with errour or scandal and the same maintained by a faction among them now a Synod of Churches or their messengers is the first subject of that power and authority whereby errour is judicially convinced and condemned the truth searched out and determined and the way of truth and peace declared and imposed on all Churches Quid plura Do not our Brethren grant what wee say though in some places they make exceptions from their own grants in favour of the Community But one Objection is to bee removed Object Neither Matthew 18. nor any other place is to bee understood of a governing Church or a Presbytery because such a company is never called a Church in Scripture Mr. Noyes answereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for any assembly in the New Testament Act. 19.39 and therefore is applicable to an assembly of Elders and the Presbytery is called the Congregation or Church in the Old Testament Numb 35.24 25. with Deut. 19.12 and our Saviour may well be supposed to conform his speech to the Old Testament Wee have shewed that 1 Cor. 14.23 calls clearly the Teachers the Church neither can Church bee otherwise understood in Matth. 18. but of a Presbytery or governing Church since the power of binding and loosing is ascribed to it which is no where granted to the Community as hath been said Let us now heed Mr. P's second assault or charge Secondly They exclude the single Congregations considered severally each one by it self from having an Eldership having power to exercise Ecclesiastick Discipline P. 32 33 34. But is it likely that go tell the Church should mean go tell the Elders of the combination It hath been proved that the Church of Jerusalem and Corinth were single Congregations and that of Corinth exercised ecclesiastick discipline But they stay not here but translate the power of Government to their Elderships subordinate one to another till they come to an oecumenical assembly Now if wee grant that single Congregations with their Elderships be excluded from the power of Government yet will it not appear from Scripture that there are any higher Elderships or larger combinations of Churches than those of the first form and first step from the single Congregations The Churches of Asia grant them collective Churches do severally receive of Christ the praise of their good and blame
of their evil carriage c. Here in some things you apprehend not our mind rightly and in others you overthrow your cause 1 Wee hold that the power of Government residing in the Eldership a particular Congregation may and ought to have an appropriate Eldership belonging to it 2 That a single Congregation having an appropriate Eldership is a true Church 3 That such single Congregations have equal power severally considered 4 That though a single Congregation bee a Church yet it is or ought to bee also when it may a part or member of a Presbyterial Church and hath not so much power as a Classical Church hath 5 That the Presbytery of a single Congregation have power to end differences among themselves in cases that are ordinary 6 That in cases weighty and extraordinary as excommunication The Presbytery or Eldership of consociated Congregations are concerned as well as the Presbytery of that single Congregation of which the offending Brother is Paul writeth not to the Eldership of that particular Congregation of which the incestuous person was more peculiarly a member but to the Presbytery of all the Congregations belonging to the Church of Corinth to cast him out 7 That there is no example in all the New Testament of excommunication by the particular Eldership of one single Congregation 8 That therefore a single Congregation ordinarily is not a compleat entire Church furnished with full power for all acts of Church-discipline 9 That wee finde in the New Testament Church-Discipline commonly executed in a Presbyterial Church consisting of divers Congregations Such was the Church of Ephesus and the Eldership of this Church as such did commonly exercise Church-Discipline tryed false Prophets and those that called themselves Apostles and convicted them as lyars Rev. 2. The like wee might say of other Churches 10 That in extraordinary cases wee have an example of appeal from one Presbyterial Church to an association of such Churches to guide us The Church of Antioch and probably also those of Syria and Silicia Act. 15.23 appeals to an assembly of the Apostles and Elders at Jerusalem and the Elders of that Church united probably also of the Elders of the Churches of Syria and Cilicia and the controversie which could not bee ended otherwise is ended in and by that Synod And thus larger Synods and Councils may bee necessary even an Oecumenical to heal publick and spreading evils If the Church saith Mr. Cotton where the offence lyeth Way p. 108 persisteth in the neglect of their duty and the counsel of their Brethren the matter would be referred to a Congregation of many or all the Churches together That is sure to the Elders of all the Churches for to them hee saies the power of rule or Government doth properly belong Hence you may rectifie your mistakes wee exclude not the Eldership of a single Congregation from power of Government but say it hath not ordinarily power for all acts of Church-Discipline And in that wee arise from a Congregational to a Classical Synodal and Oecumenical Eldership wee have respect to the need of the Church so requiring it and to the precedents given us of the two first in Scripture which are also a sufficient ground for the latter What you say of Jerusalem and Corinth helps you not for it hath been evinced that they were not single Congregations What you adde against higher Elderships or larger combinations of Churches than those of the first step from single Congregations from the consideration of the Churches of Asia doth you no service but è contra For 1 By granting the Churches of Asia to have been collective Churches you pull down what you had said for the congregationalness of Churches Grant them collective Churches and the greatest part of your book is una litura 2 By saying that it appears not from Scripture that there are any larger combinations of Churches than those of this first form You look beside the Scripture and the state of the Question The state of the question because wee stand not for stated and fixed combinations of Churches beyond that first form but onely occasional ones and the Scripture because as hath been and shall bee shewed there was a higher Eldership and larger combination of Churches in the Synod at Jerusalem than those of the first step from single congregations the Elders of the Presbyterial Churches of Antioch and Jerusalem being there combined and in all probability those also of Syria and Cilicia as hath been said 3 If you will stand to what you say that the Churches of Asia do severally receive praise or dispraise each for her self without reflection on the rest I will compel you to grant positively and not onely suppositively that they were collective Churches For the Epistle to every one hath this close Hee that hath an ear let him hear what the Spirit saith unto the Churches If what Christ saies to one Church hee says to the Churches and yet the several Churches do each for her self restrainedly receive praise or dispraise It follows unavoidably that every one of the seven Churches was a collective Church and so you dispute against and confute your self 4 'T is not strange as you say it is that Christ should not speak of a combination of these seven Churches as an Ordinance of his for their remedie and blame them for the neglect of it For they were first to use and Christ directs them accordingly to the use of the first means the help of the Presbytery of each Church If this would do there was no need of carrying the cause higher if upon tryal it would not do they knew what course was next to bee used and had an example of it in the practice of the Church of Antioch To your question Whether it bee likely that go tell the Church should mean go tell the Elders of the combination I answer it is likely and it hath been proved to mean so yet not firstly as you seem to insinuate that wee hold but secondarily when the Eldership of the particular Church where the offence is given prevail not to remove it Here was no Synod Act. 15. that is an assembly of Officers resulting out of many inferiour Presbyteries P. 35. 10 p. 45 1 Because we read not of any such combination of the Churches there mentioned to become subject to the rule of one Superior Eldership 2 Because wee read of no forreigners that came to this Synod but those of Antioch who concurred not in the Decrees of it and are excluded from the decision of the controversy Act. 16.4 3 Here was no appeal from the censure of the Church at Antioch there passed no censure but onely had been a dissention and disputation and so the errand of the Messengers was to get satisfaction that the same doctrin was taught at Jerusalem as at Antioch 4 Here was no rule exercised over the Churches for it would argue a diminution of Pauls Apostolical Authority that the Decrees of the
swerving from his institution as of those that seek him in a way conformable to his Institution I suppose you will answer negatively But now through Gods goodness wee are able to say that God is and hath been as much found of us in our Churches and way and our Ministers have received as glorious a seal of their Ministery as any Churches that wee know of since the Apostles daies and farre more than our Congregational Brethren themselves in their way who although they deal out this hard measure to us to cry down our Ministery and Churches as Antichristian owe most of them that are renewed their conversion unto God unto our Ministery as the instrument for it in Gods hand themselves being Judges Though they had ten thousand Independent Instructors yet could they not say they are their Fathers for in Christ Jesus the Ministery of our Churches hath begotten them to the Gospel If I am become a fool in glorying they have compelled mee Object 4 But there may be and hath been good done this way errours suppressed c. and those that reject it now P. 61. made use of it once Answ The good that God brings out of evil is not to be construed into a divine approbation of it Nor the use that hath been made by good men of a false way of Churches to bee drawn into an argument to continue in it Answ What good there hath been done by reformed Churches few can bee ignorant of What good hath been done by Independent Churches hath not yet much appeared That some of their flocks are pure they owe to our Churches as hath been said Errours have been indeed suppressed by ours but not by theirs it appears therefore they have made but a bad exchange but cherished by many of them who have been to them as Cities of refuge and out of which they have swarmed abundantly into all parts of the Land and for this the Land groans And thinks Mr. P. to put off this so sleightly with his begged supposition of the truth of the Churches of his way and the falseness of ours Surely the beating down of errour and the promoting of truth is no contemptible note of a true Church though some corruptions bee found in it Rev. 2.2 4. and on the contrary c. That those that owned our Churches once have now rejected them I judge from the word to be their sin They should have continued in them since Christ hath not divorced them though he hath somewhat against them and have indeavoured to reform them But they have not laboured to heal yea they have widened and encreased our wounds and then they insult over us Antichristianize us separate from us and draw away the best of our flocks boasting in other mens lines of things made ready to their hands The Lord judge between us and them Object 5. and 6. But shall wee do it without the authority of the Magistrate P. 62 63 64 without the consent of the Church Answ That which is pressed is but the doing of the duty that lies upon every Christian to separate from unwarrantable societies The Text hath no such proviso if the Magistrate bid or give you leave then come out of Babylon Therefore wee are to resolve with Peter Martyr and with Wollebius c. After God hath made known his truth saies the first wee must not delay Consent indeed is to be expected if the matter be dubious and obscure to wit to him to whom it is revealed as the course of his speech makes manifest Answ The Magistrate is as no body with you unless you have him on your side and then you can change your note But wee hold that very much respect is to bee had to the Magistrate in this matter and all means possible are to bee used to ingage the Magistrate to carry on the work of Reformation Give mee but one example in all the Old Testament of any considerable reformation in the Church without the interposition of the power of the Magistrate or one example of it in Ecclesiastical history in a time when there were Christian Magistrates Can our Magistrates endure that their authority and power should bee contemned as it is I hope they will not but that they will exert it for the good of the Church in discountenancing restraining and punishing men of corrupt minds principles and practices leading to separation blasphemies errours and rebellion sheltring themselves under this notion that the Magistrate hath nothing to do with Church-matters and that all men are therein to bee left to their liberty and the dictates of their own spirits The places that you pick out of Martyr and Wollebius favour not your fancy The place of Wollebius taken in his sense I readily yeeld to That when Religion is depraved it is to bee reformed by the Magistrate But if reformation cannot be obtained of the Magistrate hee being an enemy to the Church then reformation lies upon those whom God hath furnished with necessary gifts for it neither is the consent of Roman Bishops to bee expected for if our Fathers had done so saies hee there would have been no reformation And hee produceth the examples of Gideon Jehoiada the Maccabes the Apostles c. to make good his assertion Now when you shall have proved 1 That the supreme Magistrate is an enemy of Religion the Church and reformation 2 That the way of reformation you contend for is indeed the way of God 3 That all lawful means have been used and notwithstanding reformation cannot be obtained at the Magistrates hands 4 That Englands condition and the State of the Church in the time of Gideon Jehoiada the Maccabes the Apostles and Protestant reformers are alike 5 That you have Instruments that have the like call from God and are furnished with such abilities for reforming as they had and were Then I confess this place will speak something for you 6 The reformation Wollebius speaks of referres chiefly to essentials in Religion and that hee is an Antagonist to your way of separation from reformed Churches appears sufficiently in his book Martyr you much mistake also 1 The reformation hee presseth referres chiefly to fundamentals in Religion 2 Those whose consent hee saies was not to bee expected were the Roman Bishops whom hee calls sworn enemies to the truth 3 Hee doth not incite and stirre up the people to set upon the work without the consent of the Magistrate but the inferiour Magistrates to endeavour in their places a reformation of Religion in banishing the impure Masse out of their Cities c. and how doth this reach your case 4 The cause hee saies was clear and such as was confessed to be Gods and delaies might indanger the loss of a good cause Consent indeed saies hee is to be expected if the matter bee dubious and obscure And here you bring in your shameful Parenthesis to wit to whom it is revealed which Parenthesis spoils and abuseth Peter Martyrs Text For his
words clearly import to any man that will read there that the cause was not onely clear unto them whom hee endeavours to interest in carrying on the work of reformation but clear in it self and not as to its matter dubious and obscure being such as all the Churches on earth but the Romish would own For shame leave off your abusing of Authors at which work I have caught you more than once or twice in this Treatise Again your Parenthesis is full fraught with all seeds of Rebellion against the State as well as of confusion in the Church of God For if men may freely follow the apprehensions of their own misguided judgements and deluded fancies against the mind of the Magistrate and consent of the Church of God How shall our Religion or Liberties Persons Estates or Lives bee secured to us Probably the late fift-Monarchy-Traitours had read your Treatise I find a harmony between their remonstrance and your book in many passages and I am sure they will assert the cause they undertook was clear to them and then your parenthesis bears them out they needed not to expect any consent You now conclude notwithstanding all Objections Let those whose hearts God hath raised up go up and build his house Get wee our brethren p. 64. if we can along with us but let us not delay our duty Indeed reformation-work is blessed work but people had need to have better guides than you in it lest they mistake their way and whilst they think they are flying from Babylon they fly indeed into it for thither your way drives though I suppose you perceive it not Babylon and you are farther agreed than all men are aware of 1 The Pope cries down all Churches as Antichristian and heretical but his own especially Protestant Churches Mr. P. proclaimes all Churches that are not of his way to bee Antichristian and especially the Western reformed Churches called Protestants to bee Babylon-Harlots c. 2 Mr. P. is an earnest contender for Democratical and against Presbyterial Government The Pope hee hates a Scripture Presbytery at his heart but favours by his agents Democratical government hoping to work out his own designes by it And therefore his disguised Agents insinuate into Independent congregations and strengthen them in their way of independency and separation as that which best helps on their work and gives them the greatest advantage for the sowing of their bad seed Hence have proceeded from such Congregations Anabaptists c. with Popish doctrines and arguments in their mouths Therefore let Mr. P. beware lest a blind zeal betray him and that instead of a Reformer hee prove a Deformer leading men to Rome whilst hee calls upon them to come out of it for men of his understanding spirit and confidence are usually in danger to prove such in the end Consider wee now his reasons for separation from our Churches The Reasons of the point are 1 Because Antichrists Churches are sin The great Beast spoken of Rev. 13 1 2. is the Vniversal visible Church of Rome It cannot bee meant of the Roman Pagan nor Christian Empire nor of Antichrist which is the other beast vers 11. hee is one of the heads but not the Beast it self Antichrist causeth an image to be made to the first Beast vers 14. that is to set a Church in every Nation c. that may have the likenesse of the Roman Church viz. Metropolitan National Diocesan Cathedral and Provincial Churches as Mr. Cotton shews on Rev. 13. and these are the living Characters of the first Beast the Catholick visible Church of Rome and so the image and the Parishes are but reliques of them Protestant Churches are it seems Antichrist his Churches and SIN in the abstract if Mr. P. may bee judge If hee can prove them to bee so they are no doubt to bee separated from but hitherto hee hath not come neer it Here hee seems to summe up his grounds of so bold an assertion which arise from an interpretation of Rev. 13. This Chapter hath alwaies much perplext Interpreters to make out what is meant by these two Beasts both because of what is said of them and because they seem to bee spoken of as but one Beast vers 18. and chap. 17. Some will have the first Beast to bee the Roman Pagan Empire the second the Pope But the stream of Interpreters generally understand them to bee one and the same beast the Pope of Rome under a double notion and Bellarmine himself Per unam exprimitur Antichristus ratione Regiae potestatis tyrannidis per alteram ratione magicae artis qua callidè homines seducet judgeth that the same Antichrist is meant by both indifferent respects But however it be it may easily bee made to appear that the first beast cannot mean as Mr. Cotton and Mr. P. from him would have it the Catholick visible Church of Rome 1 Because such a Church supposeth an Vniversal visible head for these are relates But there was no universal visible head untill long after the time of the wound which Mr. Cotton mentions the year 415 For Phocas conferred the universal headship on Boniface the third in the year 606. and not long before that Gregory disclaimeth such a title and power 2 Because the setting of Diocesan c. See the end of Sect. 5. Churches in every nation cannot bee a making of an Image to the Catholick visible Church of Rome Since these as Papal are parts of that Church and help to make it up And that the Image will then bee more perfect than the Original or pattern For the Catholick visible Church of Rome was never such in that manner and measure before as after the wound Yea the Visible Catholickness of the Church of Rome hath little or no appearance at all in Historie before that time of the wound 3 Because the things predicated of this first Beast vers 2. are no way applicable to the Catholick visible Church of Rome especially before that time of the wound The power of a Bear and of a Lyon and of the Dragon giving it his seat and great authority cannot bee found in History to have been possessed and exercised by the Catholick Visible Church of Rome before that time And a man must speak meer dreams that will undertake to make what is said of the first Beast unto the rise of the second vers 11. to suit to the universal Visible Church of Rome before that rising of the second 4 Because the Text expresly distinguisheth between the Beast that exerciseth Soveraign rule and authority and those that are under his rule and Government Hee is set forth vers 1 2 3 4 5 6 7. Those under his rule are set forth by their admiring of him and worshipping and subjecting to him vers 3 4 7 8. and these make up the Roman Catholick Visible Church Mr. P's foundation therefore is found to bee null and so consequently his inferences from it fall to
P's Counsels and direction for Reformation IN his 89. 90. page hee subjoynes to his injunctions to the Magistrate an exhortation to all to come out of Babylon that is in his sense Reformed Churches And to this end makes use of his old unworthy Art of abusing Authors The greatest part of those pages being a citing of some passages out of Diodati and Calvin Minister in the Protestant Church at Geneva intended against Rome as separated from by that and all other Protestant Churches and wresting them to carry on his exhortation to separation from those separating Protestant Churches This is a way of abusing Protestant writers whereby Mr. P. outstrips the very Papists themselves who though they bee their sworn enemies yet never had such a foreheadlesse impudence as to abuse them in this kinde His Directions follow 1 Reform not onely substance but circumstance hate the garment spotted by the flesh p. 91. c. Here is nothing but unkinde insinuations that wee labour not so to do the contrary to which hath been evinced I wish rigid Separatists had the substance of Religion well reformed among them and did not look more after Circumstances than it and that Mr. P. whilst hee is so zealous about Circumstances close not in with those of them that have imbraced Popish opinions and doctrines and so pervert the substance But what Circumstances inconsistent with the word do wee retain Mr. P. mentions none here Si accusare sat est quis erit innocens 2 Take away not onely Idolatrous notions but the things God say those Reverend Lights p. 92. Dod and Cleaver in Deut. 7.25 forbids the Israelites to covet or touch the plate of Idols covered with gold and silver lâ—st it should make them remember the Idol and so Worship it So wee must lay aside all superstitious things and actions I suppose hee strikes here at our Parish-Churches Tithes and Temples which have been abundantly proved to bee no Idolatrous things and which those pious writers never thought of when they wrote this or imagined that any man would bee so unreasonable as thus to mis-apply and abuse their expressions But it is observable that Mr. P. who calls them Reverend lights and hath thus flowers at hand See whom this resembleth Matth. 23.29 30 31. to strew upon the hearses of these dead Ministers would notwithstanding have the Living lights of our Churches who are men of the same Principles in matters of faith and discipline put under a bushel and laid aside as broken vessels of no farther use in the Church of God Mr. P. may remember time place and company when where and in which hee thus exprest himself I professe were I a man in absolute authority I would make SCAVINGERS of all the Parish-Priests in England to clean the waies or rake the dunghills Reader art thou not amazed Truly though I cannot sometimes but answer him according to his folly my soul mourns for him and I fear God will severely visit these murderous intentions desires and expressions upon him How sad is it that such thoughts of heart should bee found and manifested to be in him in relation to many as worthy dear painful Servants of the Lord as are this day in the world only because they close not with his apprehensions and differ from Congregatinal men in matters of discipline Certainly we may judge by this that wee should have a sad Reformation were it referred to Mr. P's will The gravest holiest and most painful Parish-Ministers would bee accounted Idolatrous things and so taken away according to his Direction How well is it for England that God hath given him no more power in it As for the mentioned Comment we readily assent to it and it toucheth us not Wee have shewed that our Churches Maintenance Temples cannot bee proved to be Idols or Idolatrous But Mr. P. must bee again minded that though it was not lawful for the Israelites to convert the silver and gold of the Canaanitish Idols to their own private use yet they were not forbidden to convert it to the use of the house of the Lord. And there is a command for it Josh 6.18 19.24 It was an accursed thing if they took it to their own private use But being brought into and bestowed upon the house of God it was holy to the Lord. And so answerably now Places and Things however idolatrously used heretofore being consecrated to God and imployed in his service and for his worship do no more remain Idolatrous p. 93 3 Return NOT only to the true object of worship but to the right means that are instituted in the word of God Understands not Mr. P. what the right means of Gods worship are or doth hee knowingly and falsely accuse his Christian Brethren Prayer Preaching Singing of Psalmes administration of the Sacraments these are the principal means of Gods Worship and have wee not these in our Congregations But Mr. P. doth I suppose apprehend Discipline and a form of Church-Government to contain virtually all the means of worship But surely Church-government is no means of worship though it bee a means to preserve the Ordinances of God free from pollution And as to Church-Government I suppose and beleeve to have proved in this Treatise that that which we plead for is agreeable to the Divine pattern and the Independent not so That 2 Cor. 11.3 4. is misapplied by him The Apostle speaks not there of Church-Discipline but of Fundamental Christian doctrins SECT 11. Of the Call of our Ministers p. 94 LAstly beware of Antichrists Brokers and buy nothing of him at second hand This mans modesty is pleased to call as pious able and successeful a Ministry as the Christian world hath Antichrists Brokers And why so Our Ordination is that which will not down with him it is from Rome and therefore we are Antichrists Brokers and Antichristian For answer I conceive that this Objection and charge may be two waies taken off I shall propound them and leave them with the judicious Reader Jus Div. Min. Angl. p. 33 c. 1 The common Answer which is that that is in particular laid down improved and urged by the Reverend Provincial Assembly of London is that Our Ordination and Ministry is descended to us from Christ and his Apostles and the primitive Churches through but not from the Apostate Church of Rome And that the receiving of our Ministry thus through Rome makes it no more null and void than the receiving the Scriptures Sacraments or any other Ordinance of God through Antichristian Rome doth make them null and void Nay that it is a great strengthening to our Ministry that it appears hereby derived to us from Christ and his Apostles by the succession of a Ministry continued for 1600. years And that wee have not onely a lineal succession from Christ and his Apostles but also a Doctrinal succession which is more c. So much they have said in vindication of our
Tabernacle which they were afterwards by Aaron and his Sons and the ordaining of Ministers with impositions of hands by the people and that without Officers now under the New Testament where we have clearly institution and example to declare it to be the Ministers work They proceed to say None of the texts which speak of Ordination limit it to Officers only Let our brethren prove any such limitation else private beleevers may warrantably ordain VVhat Readers did these Brethren think their Book would meet with to urge this reasoning again and again as an argument for popular Ordination They might have considered how easie the proof is Either it is limited to Officers only or committed to others as well as them But it is not committed to others therefore it is limited to Officers only Let them shew by Scripture-precept or example out of the New Testament that it is committed to others else private beleevers Ordaining must needs remain unwarrantable Let them shew private Beleevers warrant as Ministers can theirs We prove it is committed to Officers they cannot prove it is committed to others doth it not then follow that it is limited to Officers only May they not by their way of reasoning as well say that Magistrates as such may ordain Ministers because they are not by name excluded and so screw Erastus his way one pin higher than ever he durst bring it to Nay may they not by this reasoning argue that private beleevers may administer the Sacraments since no place of Scripture doth express the administration of them to be limited to Officers by excluding the people from it These Brethrens Arguments then are not at all conclusive for their purpose The Holy Ghost hath committed Ordination to Ministers and no where to the people for them therefore to act in it is a gross and very sinful usurpation Hence also it will follow that people cannot without sin own unordained persons or such as are ordained only by the People as Ministers of Jesus Christ As these may bee justly charged to run before they are sent as those did Jerem. 23.21 so those may be charged justly as the Israelites about their Kings Hos 8.4 to set up Pastors but not by him and Ministers but he knew not approved not of it Therefore let such supposed Ministers bee humbled for their rash intrusion and seek for Ordination at the hands of Gospel-Ministers And People who have such Pastors urge them to it and upon their refusal and neglect of it let them know that they cannot own them as Ministers of Christ SECT XIII Containing the Author's humble supplication to those in Authority for Reformation SInce notwithstanding the Criminations of the Accuser whom this Book answereth and the several charges from others our Churches remain true Churches of Christ and need not new making but reforming and our Ministry a true Ministry and that it appears that such only are lawful Ministers of Jesus Christ and Embassadours for him among us who have a constituted Church as have been ordained by a Presbytery of preaching Elders My humble request to the Magistrates of our Land is 1 That they would improve to their utmost the power put into their hands by the King of the Church Jesus Christ for Reformation in our Churches by stirring up and enjoyning Ministers to lay out themselves more fully for the instructing admonishing and reforming of the flocks committed to them and people to receive yeeld and submit unto their Ministerial labours and authority in order to the due use of all the Ordinances of Christ and such a conversation as becometh the Gospel And that therefore they would bee pleased to countenance and enjoyn the nâ—cessary works of Catechising and private instruction and by their authority to strengthen the hands of Christs Ministers in their keeping the Ordinances of Christ and particularly that of his Supper from profanation 2 That they would take care that every Congregation so farre as may be stand furnished with a Minister of the Gospel rightly qualified and invested into office by Ordination received from Ministers of the Gospel according to Christs institution Jehosaphat sent none with his Princes to teach the People the Law of God but Levites and Priests persons regularly invested with office 2 Chron. 17.8 9. The Churches of God in Primitive times in after ages at this day in Scotland France Sweden Denmark Helvetia Germany the Netherlands New-England all the Presbyterian Churches in England yea of Congregational Churches almost all doe with one consent affirm that authoritative preaching of the Word and dispensing of the Sacraments belong only to a lawfully Ordained Ministry I beseech our Rulers in the bowels of Christ that effectual care bee taken that all our Ministers may be such that countenance publick places and publick maintenance bee afforded only to such How should wee expect our comforts should bee dear to God if wee are not zealous for that which so nearly concerns his glory 3 That they would be pleased effectually to suppress to their power all Blasphemies Heresies and Anti-fundamental Errours that they may not bee written taught vented promoted to the prejudice of the Truth trouble of the Church and endangering the immortal Souls of people and that men may not have liberty to defame and every Blatero to rail at and charge with Antichristianism the Churches and ways of God which Protestants have generally owned and sealed their testimony unto with the bloud of multitudes of Martyrs Then would their light break forth as the morning and the glory of the Lord would be their rereward Let timid spirits cry out of Lions in the way and fear that if there bee an owning of thorow Reformation erroneous and loose persons will bee discontented and ready to joyn with forreign enemies to disturb the publick peace and procure the ruine of Church and State But let Magistrates who are the Ministers of God and bear his Name zealously goe through with the work of the Lord and expect confidently protection and a blessing from him in it setting before them that excellent pattern Jehosaphat 2 Chron. 17. whose care and zeal for Reformation was remarkably owned and rewarded by God for He stablished the Kingdom in his hand all Judah brought him presents and the Philistines and Arabians tribute he had riches and honour in abundance and the fear of the Lord fell upon the Kingdoms of the Lands that were round about Judah so that they made no warre against Jehosaphat Thus will the Lord reward Rulers that are zealous for his honour and against whatsoever strikes at it And our Supream Magistrate and Chief Rulers may in the discharge of this work look for like success SECT XIV Of Mr. P's conclusion abusing that of the Lord Du Plessis his Book I Shall conclude all with that noble Speech P. 95 96. of that noble Lord Du Plessis May we not lawfully say with the Prophet We would have cured Babel but she would not be cured forsake her