places upon the peoples sense of the Presbyteries encroaching and feare of their farther usurpation they have thought it expedient to have no Eldership at all as in Amsterdam the Brownists so in Rotterdam the Independents for these many yeares have had no ruling Elders and so no Presbytery xx but have governed all their affaires by the voices of the people and why might they not as well live without ruling Elders as their Brethren at Arnem for divers yeares did live without a Pastor yy the more necessary Officer Mr Cotton and some others feeling to their small contentment the great and intolerable power of the people over the Eldership have begun to fall from Ainsworth to Iohnson and to plead the Authority of the Eldership above the Brotherhood and the necessity of their subjection by divine right to the Elders as to their Superiours zz yet to salve all and to please both parties he maketh the concurrence of the Eldership and Brotherhood to be both necessary to be both sine quo non aaa whatever Authority he gives to the Eldership he maketh it all vaine and frustaneous without the consent of the people bbb and notwithstanding all the obedience and subjection he putteth upon the people yet he giveth to them such a power of Liberty that their concurrence with the Eldership in every act of power is not only necessary but authoritative ccc He goeth yet one step further in case of the obstinate and incorrigible aberration of the Presbytery he gives power to the people albeit not to execute any act of power yet to separate from the obstinate Eldership ddd and out of their own number to make new Elders who will be willing to administer cenâ—ures and do all else that they conceive to be right For all this so farre as we can learne there is yet no full agreement among them either in New or Old England in setting the merch-stones of power betwixt the Eldership and Brotherhood many Schoole distinctions they use yet by them all they cannot come to concord The Independents here confesse their agreement with Mr Cotton in the chiefe things wherein he differs from his Brethren in New England and from his owne selfe in his late Book of the way of the Churches they applaud much his new invented distinction of the power of Authority and the power of Liberty eee Yet in other things they avow their dissent from him fff what these other things may be they yet have not had leisure to informe us I hope it be not the extent of Church power unto women and the giving of a power to celebrate Sacraments unto private men which yet are said to be the Tenets of some of their friends It is true the Synod of New England maketh not only the fraternity but as they speak the sorority also to be the subject of the private power of the Keyes of the Kingdom of heaven ggg also we have shewen how they have permitted women to be Leaders to their whole Churches and chiefe Pastors in Church actions of the highest nature we have good witnesses that a woman was the founder of Mr Simpsons Church at Rotterdam hhh that a woman and that none of the best led away Mr Cotton and with him great numbers of the best note in New England towards the vilest errours and to the brink of a new separation from all the Churches there iii Notwithstanding all this none of the Independents either in New England or Holland neither the Brownists of Amsterdam did ever give unto any women any publike Ecclesiastick power In this our London Independents exceed all their Brethren who of late begin to give unto women power of debating in the face of the Congregation and of determining Ecclesiastick causes by their suffrages if Doctor Bastwick be rightly informed kkk Concerning the power of the Sacraments Mistris Chidley is permitted to print in defence of the Independent cause without the reproofe of any of that party so farre as I have heard that not only Pastors but private men out of all office may lawfully celebrate both the Sacraments lll However in these and other things there may be great difference among them in the point of Church power yet that which is the principall point in this head of power the matter of Independency in it there is a full and perfect agreement among them all Whatever power whether of Liberty or Authority be in the Congregation organicall or homogeneous radically or habitually in the Brothehood or Eldership conjunctly or severally whatever power it be or wheresover it be all of them place it in the Congregation without any subjection to any other Superiour mmm The word of Independency some of them do much abominate and yet but some for there are of their chiefe Leaders this day who do not mislike it nnn but what ever wee speak of the word the matter which every man did understand by it is stifly maintayned by them all In nothing there is greater concord among them then that in the smallest Congregations even of seven persons the whole Ecclesiastick power doth reside absolutely without any dependence upon or subjection to any or all the creatures on earth ooo Whatever may be sayd of a charitable advice or friendly counsell or brotherly rebuke yet if you speak of any authoritative power to censure all of them avow that the offer of this from all assemblies of a nation or of the world is Antichristian Tyranny ppp and for any person in the smallest Congregation to receive or submit themselves to any such censure were to betray and cast away the liberty wherewith Christ hath made them free qqq So that it is utterly unlawfull for all the Churches of the World to inflict the least censure or to give the smallest admonition in order to any censure not only to any Congregation but to any one man therein suppose he were never so erroneous never so scandalous although he did infect and destroy not only all the soules of that Congregation but as a common pest did corrupt the Churches of a whole Nation or if it were possible of the whole World rrr This strange Tenet seemeth to be either the root or the fruit either the mother or the daughter of all the rest of their errors the mother and root because a few persons having locked themselves up within the narrow walls of one Congregation with an Independent power having made themselves uncontroulable by any or all upon earth they open a wide doore to any erroneous spirit to mislead them towards what ever fancy can enter into any cracked braine without all possibility of any effectuall remedy the daughter and fruit because men who are conscious to themselves of singularities which they feare will not be liked nor tolerated by others upon their fond love towards these errours doe affect such a liberty which may exempt them from all danger to bee ordained by any censure to
to forgive the repentant ccc The propositions 3. prop. The fraternity having authoritative concurrence with the Presbytery in Iudiciall acts ddd Keyes p. 16. Though the Church want authority to Excommunicate their Presbytery yet they want not liberty to withdraw from them eee Keyes Preface p. 5. When we first read this of this learned Author knowing what hath been the more generall current both of the practice and judgement of our brethren for the Congregationall way wee confesse we were filled with wonderment at that Divine hand that had thus led the judgements without the least mutuall interchange or intimation of thoughts or notions in these particticular of our brethren there and our selves here fff Ibid. Onely wee crave leave of the reverend Author to declare that wee assent not to all expressions c. Vide supra ggg Tabula Potestas charitativa merè est primo fratâ—um Presbyterorum charitativè non politicè ambulantium secundo sororum hhh Vide supra Chap. 4. F iii Vide supra Chap. 3. M kkk Bastwicks Independency p. 99. The fifth Quaere is whether the women and people as well as the Ministers have the Keyes and whether the women have all their votes in the Church both for election and reprobation of Members and Officers as well as the men and whether the consent of all the women and the greatest part of them be requisite for the making of any one a member or officer so that if they gain-say it being the greater number or allow of it the most voyces carry the businesse the practice of this the brethren in some of their Congregations hold for Orthodox Mr Prynnes Fresh Discovery in his Dedicatory Epistle to the Parliament p. 5. And to interest the femall Sex and draw them to their party they allow them not only decisive votes but liberty of preaching prophesying speaking in their Congregatitions lll Keyes p. 6. We be farre from allowing that sacrilegious usurpation of the Ministers Office which we heare of to our griefe to be practised in some places that private Christians ordinarily take upon them to preach the Gospel publikely and to Minister the Sacraments Katharine Chidleys Iustification of the Independent Churches p. 28. Yet that the Church must want the Word preached or the Sacraments administred till they have Pastors and Teachers in Office is yet to be proved but that which hath been alledged is sufficient to prove that the family must not be unprovided for either for the absence or the negligence of a Steward mmm Keyes p. 53. A particular Congregation being the first subject of the Church power is unavoidably Independent upon any other Church or body for the exercise thereof for the first subject of any accident or adjunct is Independent upon any other either for the enjoying or for the imploying the having or using of the same nnn Vide supra mmm ooo Answer to the 32 Questions p. 36. For Dependency upon men or other Churches or other Subordination unto them in regard of Church-Government or power we know not of any such appointed by Christ in his Word ppp Welds Answer to Rathband 14. chap. Our Churches are tender to perswade men to act without light much more to command or to compell both which very words though the thing required were lawfull are odious in the Churches of Christ most fitly becomming the Synagogues of Anti-christ qqq Vide Cottons Keyes p. 8. infra zzz rrr Cottons Catechisme p. 13. All the Churches thereabout may meet together and by the Word of God may confute and condemn such errours in doctrine or practice as are offensive to prevent the spreading either of the gangrene of heresie or of the leprosie of sin and if the Church offending shall not yet hearken unto their brethren though the rest of the Churches have not power to deliver them to Satan yet they have power to draw from them the right hand of Fellowship Vide infra sss sss Keyes p. 57. In the Election and Ordination of Officers and censure of offenders let it suffice the Churches consociate to assist one another with their counsel but let them not put forth the power of their Community to take such Church Censures out of their hands let Synods have their just authority in all Churches how pure so ever in determining such diataxeis as are requisite for the edification of all Churches Keyes Preface p. 4. Hee acknowledgeth that Synods or Classes are an Ordinance of Christ unto whom Christ hath committed a due and just measure of power furnishing them not onely with ability to give counsell but also a Ministeriall power and Authority to determine declare and enjoyne such things as may tend to the reducing of Congregations to right order and peace but not arming them with power of Excommunicating either Congregations or their members they are to leave the former act of this censure to that Authority which can only execute it placed by Christ in these Churches themselves which if they deny to doe or persist in their miscarriage then the Synod may determine to withdraw communion from them ttt Ibid. www Keyes p. 50.51 The Magistates addresse themselves to the establishment of Religion and Reformation of corruptions by civill punishments upon the wilfull opposers Iosiah put to death Idolatrous Priests nor was that a peculiar duty of the Kings of Iuda for of the times of the New-Testament it is Prophesied that in some cases capitall punishment shall proceed against false prophets xxx Keyes Preface p. 4. Hee asserteth an association of Churches sending their Elders and Messengers into a Synod so hee purposely chuseth to stile these Assemblies of Elders which the Reformed Churches doe call Classes or Presbyteries yyy Cottons Catechisme p. 3. The office or work of the ruling Elders is to moderate the carriage of all matters of the Church Assembled as to propound matters to the Church and to order the season of speech and silence in the Church zzz Keyes p. 48. The pattern of Synods is set before us Acts 15. There the Apostles assembled together with the Elders and a multitude of brethren together with them the whole Synod being satisfied determine of a Iudiciall sentence and of a way to publish it by Letters and Messengers so the matter is at last judged in a Congregation of Churches in a Church of Churches for what is a Synod else but a Church of Churches ibid. p 57. All the liberties of Churches were purchased to them by the precius blood of the Lord Iesus and therefore neither may the Churches give them away nor many Churches take them out of the hands of one aaaa Keyes Preface p. 6. In all humility wee yet see not that assembly of Apostles Elders and brethren Acts 15 to have been a formall Synod bbbb 1 Ibid. 4. He aâ—knowledgeth a Synod to be an Ordinance of God in relation to the rectifying of male administrations and healing dissentions in particular Congregations and the like cases in such cases
fellowshippe especially with the Saints is a preservative against the beginnings of evill and a retractive therefrom when begunne Every gratious neighbour is a Counsellour and Pedagogue the greater the incorporation is of such the better is every Member directed and the more strengthened Hence the goodnesse of God hath ordained not onely the planting of particular men into a small body of one single Congregation but for the greater security both of Persons and Congregations the Lord hath increased that Communion of Churches by binding neighbour Congregations in a larger and stronger Body of a Presbytery or Classis yea a number of Presbyteryes by the same hand of God are combined in a Synode neither this onely but for the strengthening of every stone and of the whole building the Lord hath appointed the largest societies that are possible the very Church universall and the representation thereof an Oecumenick Assembly This congregative way is divine the dissolution of humane societies especially of Ecclesiasticke Assemblyes must be from another Spirit The first we know to have opposed the holy Societyes we speake of were Anabaptists who liking a Catholicke anarchy in all things and pressing an universall liberty did strive to cut in peeces all the bands as of Politicke and Oeconomick union whereby Kingdomes and States Cities and Familyes did stand so also of the Ecclesiasticke conjunction making every person at last fully free from all servitude and simply independent or uncontrolable in any of his owne opinions or desires by any mortall man Their first follower among the reformed was one John Moreau a Parisian who in the French Churches did vent the Independency of Congregations from Synods and the popular government of these Independent Congregations But his scismatick pamphlet came no sooner abroad then the French Divines did most unanimously trample upon it In their generall Assembly at Rochell most Reverend Beza Moderator for the time and in their next Assembly Learned Sadeell with others did so fully confute these Anabaptistick follies that thereafter in France this evill Spirit did never so much as whisper only in Holland in the Arminian times it began to speake by the tongue of Grotius and others of his fellowes who being conscious to themselves of Tenets whereunto they despared the assent of any Synode yea fearing to be prejudged in the propagation of their errours by a crosse Sentence of a Nationall Assembly did set themselves to call in question and at last to deny the Authority and Jurisdiction of all Church meetings But when the goodnesse of God in that happy Synode of Dort did crush the other errours of that Party this their fansie did evanish and since in these bounds hath beene buried in Oblivion By what meanes this Anabaptistick roote which neither France nor Holland could beare when Grotius and Morellius did assay to plant it doth thrive so well in England after Browne and Barrow with their followers did become its dressers I have declared at length before However the Novelty of the Tenet the Infamie of its Authours the evill successe it hath had whereever yet it hath set up the head doth burden it with so just contempt that all further audience might be denyed thereto yet in this impudent and malapertage where the greatest absurdityes will importunately ingyre themselves and require beleefe as unanswerable and most covincing truths unlesse in a full hearing their naughtinesse be demonstrate we are content without all prejudices to reason the matter it selfe from the ground and to require no man to hate this errour for its Authours or any externall consideration unlesse it be cleerely showne to be contrary to the revealed will of God The state of the Question hath no perplexitie if its termes were cleared The Brownists affirme that every Parish Church that every single Congregation is Independent from any Presbytery any Synod any Assembly This we deny affirming the true dependence and subordination of Parochiall Congregations to Presbyteries and of these to Synods to which we ascribe power authority and Jurisdisdiction Before wee fall to reasoning let us understand the words which in this debate doe frequently occurre First what is a Parochiall Church or single Congregation Secondly What is its independence Thirdly What is a Presbytery and a Presbyteriall Church Fourthly What is a Synod Fifthly What is Authoritie and Jurisdiction Ecclesiasticall We intend no definitions but such popular descriptions as may make cleare what the parties use to understand by these words A particular Church a Parish or Congregation in this Question is taken for a company of faithfull people every one whereof in the face of the whole Congregation hath given so cleare tokens of their true grace and regeneration as hath satisfied the minde of all A company I say incorporate by a particular Covenant and Oath to exercise all the parts of Christian Religion in one place under one Pastor Our Opposits affirme that in one Church there must be but one Pastor assisted indeede with a Doctor and three or foure Elders yet no more Pastors but one They will admit into a Church no more people then commodiously and at their ease may convene in one house how few they be they care not ten families or forty persons to them are a faire Church you have heard that some of their Churches have beene within the number of foure persons Independencie is the full liberty of such a Church to discharge all the parts of Religion Doctrine Sacraments Discipline and all within it selfe without all dependence all subordination to any other on earth more or fewer so that the smallest Congregation suppose of three persons though it fall into the grossest heresies may not be controlled by any Orthodoxe Synod were it Oecumenicke of all the Churches on earth A Presbytery as it is called in Scotland or a Classis as in Holland or a Collogue as in France is an ordinary meeting of the Pastors of the Churches neerly neighbouring of the ruling Elders deputed therefrom for the exercise chiefely of discipline so farre as concernes these neighbouring Churches in common A Presbyteriall Church is a company of Professors governed by one Prysbytery who for the exercise of Religion meete in diverse places or who have moe Pastors then one A Synod is a convention of Pastors and Elders sent and deputed from diverse Presbyteries meeting either ordinarily or upon occasion for the affaires that are common to those that sent them Ecclesiasticke Jurisdiction is a right and power not onely by advice to counsell and direct but by authority given of God to injoyne and to performe according to the rule of Scriptures these things which concern the Ordination of Ministers the deciding of Ecclesiasticall Causes the determination of Doctrines the inflicting of Censures c. The signification of these words being presupposed the state of the Question or minde of the parties can not be obscure The first Argumen for the truth I cast into this Forme Every Independent
Kingdom besides in all the Armies And they were all resolved to have the Liberty of their Consciences or else they would make use of their Swords which they have already in their hands Ibid. p. 68. I know not any Independent in England except one man and his wife that do not as maliciously and implacably hate the Presbyterians as the mortallest enemy they have in the world CHAP. VI. An Enumeration of the common Tenets of the Independents IT is not easie to set down with assurance the Independents positions both because they have to this day declined to declare positively their minds as also because of their principle of mutability whereby they professe their readinesse to change any of their present Tenets How unwilling they are to declare their mind may appeare by their obstinate silence and refusing to answer any of these Books that put them most to it also by hiding of their opinions from their brethren who most earnestly have prest their Declaration These divers yeares the Ministers of London have been dealing with them for satisfaction herein and once by importunity obtained a promise under their hand of a full and free Declaration but these foure yeares they have eluded that promise a Mr. Apollonius in name of all the Churches of Zealand with all earnestnesse did intreat this duty of them b but all in vaine When upon any occasion they have been moved to make any kind of Narration of their way it was ever with an expresse proviso of their resolution to keep up as yet from the World their positive Tenets so they conclude their Apologetick c so they begin their Keyes d And now when the indignation both of the Assembly and Parliament and of many more was likely to break out upon them for this that after so long time no plaine dealing hath been seen in them at last they have engaged themselves to declare their minds and yet since that their publike engagement there are six Months past and the Worlds expectation of understanding at last their mind is still suspended And though that their Declaration should come out to morrow yet with what assurance can we take any thing therein for their constant and settled Tenet so long as they professe it to be one of their cheife principles to be so loose and irresolute in any thing they maintaine for the time that they are ready to leave it and upon occasion to embrace the contrary e So long as this skeptick irresolution is avowed there is no hope there is no possibility of any fixed constancy These things considered no man is able to set down their full mind nor any one of their positions whereto any dare assure they will firmely stand only the chiefe of their singularities which they have been pleased to let come abroad and have not to our knowledge as yet revoked we shall set down as they come to our thoughts It hath been hitherto their earnest desire to decline the infamy of Brownisme and it was the charity of their Brethren to distinguish them from that Sect under the new name of Independents importing their chiefe difference from us to stand not in the point of separation which is our proper quarrell with the Brownists but alone in the point of Church-Government which against all the Reformed Churches they maâ—ntaine to be Independent that is not subject to the Authority and Jurisdiction of any Superiour Synod This was thought to be their proper distinctive and characteristicall Tenet till of late we finde them passionately reject the name of Independents and tell us that the dependency or independency of their Congregations will bee found one of their least differences and smallest controversies In this our long mistake we are content to be rectified albeit our charity should not be reproved who being ignorant of their willingnesse to differ from us in any thing higher or deeper then the Dependency of Congregations upon the Authority of Superiour Assemblies did put upon them no other name then that which implyed this difference alone It seemes that this Title is not only the most reasonable but the most innocent and inoffensive note of distinction which themselves could have chosen The terme not being invented by any of their ill-willers but by their own cheife Leaders f who did think that word most proper to notifie their Tenet of Government and since some name must be given to every eminently differing party it seemes none lesse irritative could bee fallen upon then that which most properly did signifie the chiefe matter in Controversie But now finding they avow their chiefe differences to lie elsewhere for my part I could yeeld to them to have the name of Independents buried did I not feare it behoved to be changed with another Title which would much more displease For since they are gone beyond the question of Independent Government and now doe question the constitution of our Churches so farre as puts them on a necessity of Separation and in this doe place the chiefe of their Controversies with us If a Sect may be denominated either from the Author or principall matter as they make no bones to Print us Calvinians g and Presbyterians h I cannot conceive why they ought not to take it in good part if when the name of Independents is laid by they have in place of it the Title of Brownists and Separatists fastned upon them Of their owne accord they take upon them openly the halfe of the thing we alledge professing themselves to lie halfeway off us towards Brownisme i avowing the truth to consist in this their middle way But whosoever considers better of the matter will find that however in some things they incline to a middle way yet in the chiefe and most they come up close to the outmost line of Brownisme and in many things doe expatiate so much beyond it that in place of the Semi-Separation they mention they may be justly argued to have drawn upon themselves the blot of Seâ—qui-Separation and more also how true this is it will appeare to any who will be pleased to make a paralell of the forementioned Tenets of the Brownists with these of the Independents which here are subjoyned First the worst and uttermost Tenet of the Brownists for which they cook to themselves and had bestowed upon them by others the stile of Separatists was their doctrine and practise accordingly to Separate from the Churches of England In this the Independents goe beyond them For beside that the practice of both is the same both actually Separating from all the Congregations of England the grounds of the Brownists Separation were a great deale more reasonable then that of the Independents albeit neither of them be good and sufficient For the Brownists did build their Separation on the Tyranny of Bishops on the Superstition of the Ceremonies and Service-Book on the grosse avowed and neglected profanenesse of the most in every Congregation if
common in their members are of easy disgestion dd Concerning the other part of the Church essence its forme their Covenant in this the Disciples go much above their Master Mr Cotton hath perfected by an expresse Treatise this part of Brownism ee as many others The Covenants of New â—ngland are much straiter then any that ever we heard of at Amsterdam It is true that of late both in Old and New England the Independents seem much to modify the rigour of their Covenant ff but whatever may be said of their profession I never could learne of their practice to admit any into their society who gave not full assurance of embracing their whole way and all their differences from the Reformed Churches Sure I am they did never admit any upon easier tearms then lately I my self did hear Mr Can admit a member into his Church at Amsterdam yet if Mr Prynnes information be well grounded they are become at London more rigid in their Covenant then ever he tells us that now it is their custome to make it a part of their Oath to oppugne the Government of the Reformed Churches and to defend Independency with armes and violence ff 2. Unto the constitution we may referre the efficient of a Church and the number of its members in both the Schollars follow punctually their Masters As for the efficient it is not only the Brownists but the Independents also who put the power of gathering Churches and joyning together by Covenant in a Church way in the hand of private Christians alone without any Officer or the authority of any Magistrate It is presumption in any Minister if he assay to make up a Church only people must associate themselves into a Church and then create their Ministers and other Officers gg In New England at the erection of a new Church they are content with the presence both of the Magistrate and Ministers of the neighbour Churches but they declare that neither is necessary and that the presence of either gives no authority to the action and the absence of both detracts no authority from it hh That the whole power to gather a Congregation and to erect a Church is alone in the covenanting persons ii As for the number of the members the Independents go as low as the Brownists avowing that seven persons make a full ministeriall and compleatly organized Church kk nor do they extend the number any farther then the Brownists avowing that no Church except the universall may have any more members then conveniently can meet and be accommodated in one place for the exercise of all holy duties ll not only preaching of the Word whereat thousands may be present but celebration of the Sacraments and administring all parts of Discipline to which acts a few hundreds cannot commodiously meet The Independents minde about the gathering and erecting of Congregations may be clearly perceived by their late practice in the Sommer Islands wherein they are applauded by the Churches of New England and defended by Master White against Master Prynnes Fresh Discovery with a great deale of confidence and high language there hee justifies the necessity of the dissolution of all the Churches in the Barmudaes which yet he professes were among the best of all the English Plantations there were above 3000 people in the Isle who had lived without all controversie with any of their Ministers from their first planting till the yeare 1641 when their Ministers perswaded by some writs of the Brethren of New England found it necessary to lay down their charges and become meere private men denying to administer to their old flocks any Ordinance till three of them entring in a Covenant and thereby becomming a new Church did perswade of the 3000 Islanders some thirty or forty at most to joyn with them in their new Church Covenant these covenanted persons did chuse one of their old Ministers for their Pastor and two others of them for Ruling Elders who as gifted men were content to joyne with the Pastor in preaching not only to the Church members but to the whole Isle to fit them to be Church members but all the three refused absolutely to celebrate any Sacrament or administer any Discipline or do any act of a Pastor to any but to the forty named only All this Mr White maintains as just and necessary and petitions the Parliament in print for their countenance and approbation whereby it seems it is the Independents avowed and cleare intention when they have power to dissolve and annull all the Churches of England yea of the world to spoile all Ministers living of their pastorall charge and all people of all Church priviledges and to erect new Churches of their own framing into which they are to admit at most not one of an hundred of those who now do count themselves Christians all this you may see at length in Mr Whites very peremptory Reply to Mr Prynnes Fresh Discovery Leaving the constitution their chiefe Tenets concerne the power of the Congregation so constitute as is said in this they come up fully to their Masters side for they give unto their Church that is their seven covenanted persons the whole Ecclesiastick power and that independently upon any person under heaven First they put it in their hands to create all the Officers they not only give them suffrages in their election mm but the whole power of Ordination also nn the examination of their Pastor in all the abilities requisite for his charge oo the laying all the parts of his Office upon him publique prayer imposition of hands and what other acts are requisite for a regular Ordination are all performed by one of the people whom the rest have appointed for that end pp As they have power to make all their Officers so they have power to unmake them to depose and excommunicate all their Ministers qq to cognosce and finally to determine without any appeal in all cases both in life and doctrine of all Heresies and Scismes of all Truths and Errours to order all things belonging to the worship of God and to do all things else rr which other Churches ascribe to the most Generall Assemblies of the most learned Divines Upon this passage of Power come in the differences which divided the Brownists among themselves whilst Iohnson would give all these acts of power to the Eldership and Ainsworth would keep them for the Congregation these same questions vex the Independents to this day and are likely to divide the Children as they did the Fathers The most of the New English Divines with Ainsworth attribute the whole Ecclesiastick power to the body of the people unto the Eldership they give the preparation of affaires ss but the judgement and determination of all doth passe by the plurality of the peoples voices tt the power of the keyes they put in the hand not of the Presbytery but of the fraternity ww as they speak And in some
themselves off from the Covenant they doe therewith cut off their children to z Ibid. p. 63. We dare not baptise the children of these Parents that refuse to professe the faith of Christ as their onely King as well as their only Priest and Prophet for Christ divided becomes no Christ to the divider this is to dissolve Christ that is to receive him onely in part and not in whole which is the spirit of Antichrist ibid. p. 55. Such a conversion as you speak of comes not home to whole Christ and such with their Converters doe deny Christs Kingly Government what kind of Converters call you these at best they are converted but in part and that maine thing is wanting to wit Christs Kingly Office which they come not up to by the preaching thereof w Paper of Accommodation after the ninth proposition We having weighed our Brethrens principles doe find no probability of an Accommodation for them ordinarily to enjoy Congregations unlesse it shall happen in a Parish that the Minister cannot administer the Sacraments to all of the Parish whom possibly the neighbour Ministers or the Classis may judge fit to be admitted such persons shall have power to procure to themselves the Sacraments by the help of a neighbour Minister ibid. Whereunto our brethren adde as followeth or otherwise if in a Parish it happen that there be a considerable number of such as cannot partake in the Ordinances with the Minister and people there they shall have liberty to dispose of themselves as a distinct Church and to choose a Minister or Ministers at their own charge to be maintained to be their Pastor x Thomas Goodwin to I. G. p. 1. Indeed we that are to admit doe it upon a conviction and perswasion of the parties true grace some way made forth visible to us Welds answer to chap. 3. Hee tells us that they must be reall Saints and syncere Believers and that the Church in admitting of them doth make exact tryall by examination of their knowledge and the work of grace first in private then in publike and that they be such as can cleave together in opinion and affection and that they be such as know what belongs to Church-Covenant approve it and seek it is there any thing in all this that you can blame y Ibid. In the Churches where we have lived many years we have seen such a tender respect had to the weaker sex that we commit their tryall to the Elders and some few others in private who upon their Testimony are admitted into the Church without any more adoe z Rathbones Narration p. 11. Beside true and reall Saintship they require that the members to be admitted be such as can cleave together both in opinion and in affection and that there be sutablenesse and sweetnesse of spirit in them apt to close one with another aa Vide supra Z also Cotons Way p. 7. bb Vide supra fifth Chap. E 1. cc Apol. Nar. p. 9. Excommunication should be put in execution for no other kind of sinnes then may be evidently presumed to be perpetrated against the parties known light as whether it be a sinne in manners and conversation such as is committed against the light of nature or the common received practises of Christianity professed in all the Churches of Christ or if in opinion then such as are likewise contrary to the received principles of Christianity and the power of godlinesse professed by the party himselfe and universally acknowledged in all the rest of the Churches and no other sinnes to be the subject of that dreadfull sentence dd Bastwicks Postscript p. 58. also his Iust defence p. 39. ee An Apologie of the Churches in New-England for a Church-Covenant ff T.G. to I.G. p. First it is no more with us then this an assent and resolution professed by them that are to be admitted by us with promise to walk in all these wayes pertaining to this Fellowship so farre as they shall be revealed to them in the Gospel thus briefly indefinitly and implicitly in such like words and no more or otherwise do we apply our answers to mens consciences Church-covenant p. 36. We deny not but the Covenant in many of the English Congregations is more implicite and not so plaine as were to bee desired yet there wants not that reall and substantiall comming together or agreeing in Covenant and that substantiall profession of faith which thanks be to God hath preserved the essence of visible Churches in England unto this day gg Plaine dealing p. 2. A Church is gathered after this manner a competent number of Christians come together in some fit place in a publike manner and there confesse their sins and professe their faith and enter into Church-covenant after this they doe at this same time or some other all being together elect their own Officers as Pastor Teacher Elders Deacons if they have fit men enough to supply these places else as many of them as they can bee provided of then they set another day for the Ordination of their said Officers hh Answer to the 32 questions p. 36. If Church-communion and the exercise of such Ordinances as Christ hath appointed for his Church was lawfull and needfull when Magistrates were enemies to the Gospel and be not so when Magistrates professe the Gospel we doe not see but Christians may sometime be losers by having Christian Magistrates and in worse condition then if they had none but professed enemies ibid. p. 41. It is our practise in Ordination of Ministers as also in removing of them to have the assistance of Ministers of other Churches but for authority and power we know none that Ministers have properly so called in any Congregation save that one over which the holy Ghost hath made them Over-seers and therefore we think it not lawfull when a Church is to Ordaine Officers to call in by way of authority or power the Ministers of other Churches ii Cottons Way p. 1. The Church to which Christ hath committed the censures is a combination of faithfull godly men meeting by common consent into one Congregation ibid. 7. Then such whose hearts God teacheth often meet together about the things of God and performe some duties of prayer and spirituall conference together till a sufficient company of them be well satisfied in the spirituall good estate one of another and so have approved themselves to one anothers consciences in the sight of God as living stones fit to be laid in the Lords spiritull Temple ibid. p. 10. The Church being thus gathered as hath beene described Our next care is that it may be supplyed with all these Officers which Christ hath ordained kk Answer to the 32 Questions p. 43. We doe not finde that God doth anywhere say they must be above forty or else they cannot be a Church nay rather that speech of Christs of two or three gathered together in his name doth plainly imply that if there be a greater number then two or three
whom they being not satisfied in the answer of an offender may appeale unto and in so doing tell the Church such a small number may be a Church and may have the blessing of his presence to be among them ll Ibid. p. 8 9. When a visible Church is to be erected it is necessary that in respect of quantity it be no more in number in the dayes of the New Testament but so many as may meet in one Congregation mm Ibid. p. 15. The Church is before the Ministers seeing the power of chusing Ministers is given to the Church by Christ nn Ibid. p. 68. The Church that hath no Officers may elect Officers unto themselves therefore it may also ordaine them if it hath power from Christ for the one and that the greater it hath also for the other which is the lesser now Ordination is lesse then Election oo Ibid. p. 42. Vnto the 13 question whether you think it convenient that a company of private and illiterate persons should ordinarily examine elect ordaine and depose their Ministers a part of the answer to this question is if there were none among them who had humane learning we doe not see how this could hinder them of their Liberty to chuse Ministers purchased to them by Christs precious blood for they that are fit matter to be combined into a Church body have learned the Doctrine of the holy Scriptures in the fundamentall points thereof they have learned to know the Lord in their owne hearts therefore they may not bee reproached as illiterate or unworthy to chuse their owne Ministers nay they have the best learning without which all other learning is but madnesse and folly pp Plaine Dealing p. 3. They set a day for the Ordination of their Officers and appoint some of themselves to impose hands upon them where there are Ministers or Elders before they impose their hands upon the new Officers but where there is none there some of their chiefest men two or three of good report amongst them though not of the Ministry doe by appointment of the same Church lay hands upon them Cottons way p. 40 41. Towards the end of the day one of the Elders of the Church if they have any if not one of the graver Brethren of the Church appointed by themselves to order the work of the day standeth up and enquireth in the Church c. he advertiseth him who is chosen what duties the Lord requireth of him in that place towards the Church then with the Presbytery of that Church if they have any or if not with two or three others of the gravest Christians among the Brethren of that Church being deputed by the body he doth in the name of the Lord Jesus ordaine him to that Office with imposition of hands calling upon the Lord and so turning the speech to the person on whom their hands are imposed he as the mouth of the Presbytery expresses their Ordination of him and puts a solemne charge upon him to look well to himselfe and the flock After this the Elders of other Churches present observing the presence of God in the orderly proceeding of the Church to the Officers Election and Ordination one of them in the name of all the rest doth give unto him the right hand of Fellowship in the sight of all the Assembly qq Answer to the 32 questions p. 48. If the Church hath power by election to chuse a Minister and so power of instituting him then of destituting also Instituere destituere ejusdem est potestatis rr Ibid. p. 44. We conceive that every Church properly so called though they bee not above ten persons or the least number that you mention have right and power from Christ to transact all their owne Ecclesiasticall businesse if so be they be able and carry matters justly for the power of the Keyes Matth. 16.19 is committed by Christ unto the Church ss Cottons Catechism p. 10. It is committed to the Presbytery to prepare matters for the Churches hearing tt Answer to the 32 quest p. 60. In this sense matters with us are carried according to the vote of the major part that is with the joynt consent of the whole Church but yet because it is the mind of Christ ww The propositions to which almost all our Elders did agree when they were assembled together the first the Fraternity is the first subject of all Presbyteriall power radicaliter id est causatim per modum collationis non habitualiter non actualiter non formaliter xx Anatom p. 26. I heare of no ruling Elders that ever Mr Simpson had in his Church Anatomist anatomised p. 12. It is true de facto wee had none but were resolved to have them Notwithstanding this answer of Mr Simpsons that Church of Rotterdam to this day hath never had a Presbytery after more then seven yeares delay yy Antap. p. 52. Pastors are necessary Officers in your Churches and yet according to your practises your Churches are many yeares without them zz Keyes p. 10. Authority is a morall power and a superiour Order or State binding or releasing an inferiour in point of subjection Christ hath given no Iurisdiction but to whom he hath given office The Key of power in a large sense or Liberty is in the Church but the Key of authority or rule in a more strict sense is in the Elders of the Church aaa Excommunication is one of the highest acts of Rule and therfore cannot bee performed but by some Rulers now where all the Elders are culpable there be no Rulers left in that Church to censure them as therefore the Presbytery cannot excommunicate the whole Church though apostate for they must tell the Church and joyne with the Church in that censure so neither can the Church excommunicate the whole Presbytery because they have not received from Christ an Office of Rule without their Officers Ib. preface p. 4. He gives unto the Elders or Presbytery a binding power of Rule and Authority peculiar unto them and to the Brethren distinct and apart an interest of power and priviledge to concurre with them and that such affaires should not be transacted but with the joynt agreement of both though out of a different Right so that as a Church of Brethren only could not proceed to any publike censures without they have Elders over them so neither in the Church have the Elders power to censure without the concurrence of the people so as each alone have not power of excommunicating the whole of either though together they have power over any particular person or persons in each bbb Ibid. also Keyes p. 13. Else the Brethren have a power of order and the priviledge to expostulate with their brethren in case of private scandals so in case of publike scandall the whole Church of brethren have power and priviledge to joyne with the Elders in inquiring hearing judging of publike scandals so as to bind notorius offenders and impenitents under censure and
yeelded yet how will they prove that the Scribes and Pharisees were of any other Tribe then of Levi CHAP. IX Whether the power of Ecclesiastick Iurisdiction belongs to the People or to the Presbyterie THe next Question concernes the power of Ecclesiastick Jurisdiction to whom it may be due by Ecclesiastick Jurisdiction is understood the admission of Members into a Church their casting out againe by Excomunication their reconciliation after repentance the Ordination of Officers their deposition from their charge the Determining of Questions the deciding of Controversies and such other acts of Ecclesiastick authority Till of late the state of the Question here was very cleare and plaine the Reformed Churches doe put both the power and the exercise of Jurisdiction into the hand of the Presbytery that is the company of Elders and Colledge of Church Governours The Brownists and after them the Independents did ascribe all these acts to the Church as well without as with a Presbytery but of late Master Cotton in his Booke of the Keyes and his Brethren in their Synodick meetings of New-England have so subtilized and as to me it seemes involved the Question with a multitude of new distinctions that it is very hard to apprehend with any certaintie and clearenesse their meaning and more hard to reconcile any one with himselfe much lesse one with another They would seeme to differ much from the Brownists they stand not to put them in the Category of Morellius the first Patron of Democracie and popular government in the Church they professe a midway of government well ballanced with a prudent mixture of the Officers power with the peoples giving a part to both and all to neither They bring a multitude of distinctions rather to eschew the dint of our former arguments in the darkenesse of these Thickets then to give any light to this very great Question They insist most on two distinctions whereby they thinke to answer all we bring against them First they distinguish betwixt a Church Organized or Presbyterated as they speake and a Church inorganized and unpresbyterated the one is a body Heterogeneous a covenanted people with their Officers framed in a Presbitery the other a body Homogeneous a people in a Church Covenant without Officers at least without a Presbytery They would seeme to plead or else the distinction is for no purpose for the power onely of an Organized and a Presbyterated Church If they would stand to this in earnest and firmely we should be glad for so they should openly desert not onely the whole race of the Brownists but all their owne former Writings practises and enervate the best of these very arguments they still adhere unto for if ye will consider what is written by Mr. Cotton either in his Catechisme or way or answer to the thirty two Questions or the Arguments that still he insists upon in the Keyes or their generall practise in Holland and New-England to this day you will see that they maintaine the Jurisdiction of a Church as well unpresbyterated without a Presbytery without Officers as of a Church Presbiterated for the power of Ordination of Officers and of their deposition the power of admitting and casting out of Members which are the highest acts of Jurisdiction they ascribe expressely to every Church whether it have or want Officers as its proper and undeniable priviledge Their other new distinction wherein openly they applaud so much one another as it were contending who should have the glory of its invention is of a double power one of Authority and another of Liberty ascribing unto a Presbyterated Church the whole power of Jurisdiction and every part of it both to the Officers of their Presbytery and to the people in their fraternity or brotherhood but so that the interest of the Officers in every act is a power of authority which makes that their action only is valid and binding but the interest of the people is a power of liberty to concurre in these acts of Jurisdiction by an obedientiall yet a necessary and authoritative concurrence This new distinction will not serve their turne for first it s not applicable to the chiefe acts of Jurisdiction in question their Ordination of Officers their admission of Members are done ordinarily by their people alone without the concurrence of any Officers who then are not in being Secondly their arguments for the peoples interest in Excommunication Absolution and other acts of Jurisdiction inferre either nothing at all or much more then that which they call a power of Liberty or of an authoritative concurrence Thirdly this distinction involves the Authors in new unextricable difficulties it makes the Keyes Sword of Christ altogether inserviceable in common and ordinary cases wherein they have most neede and occasion to be set on worke Not onely according to their former principles they make every Congregation uncensurable for any possible crime But by this new Doctrine they confesse that every Presbytery in a Congregation becomes uncensurable and that every people of a Congregation becometh uncapable of any censure Yea farther if the most part of the Presbytery suppose two ruling Elders joyne together in the greatest heresies and crimes the whole people with the rest of the Presbitery suppose the Pastor cannot censure these two Elders also if the greatest part of the people should joyne in the greatest wickednesse yet the whole Presbytery with the rest of the people that remaine sincere and gracious cannot censure the wicked In all these and divers such ordinary cases they have no remedy but Separation and alwayes Separation upon Separation till their Church be dissolved into so small portions that it cannot by more Separations be farther divided But let us consider the Arguments upon both sides First we reason thus The people are not the Governors of the Church But the acts of Ecclesiastick Jurisdiction belong to the Governors of the Church Ergo The acts of Ecclesiastick Jurisdiction belong not to the people The Minor is cleare from the nature of the very termes for Jurisdiction is either all one with Government or a chiefe part of it now Government is essentially relative to Governors The Major is proved by many Scriptures which make the people so farre from being Governors that they are obliged to be subject and obedient to their Officers as to them by whom God will have them governed Heb. 13.17 Obey them that have the rule over you for they watch for your soules as they who must give an account 1 Tim. 5.17 Let the Elders who rule well be counted worthy of double honour 1 Thes 5.12 Know them which are over you in the Lord and esteeme them very highly in love for their workes sake God hath made them Pastors and the people their flocke them Builders the people the stones laid by them in the building them Fathers the people children begotten by their Ministry them Stewards the people domesticks under their conduct Secondly whosoever
of the Doctrine to try and examine false Teachers lieth principally on preachers This is alike true of the Church of Antioch The hand of the Lord was in the City and a great number beleeved Acts 11.21 Thereafter by Barnabas labour there was much people added v. 24. yea by the joyned paines of Barnabas and Paul for a yeare together there was such a multitude converted that the name of Christians was first imposed upon them Here as in the Metropolitane City not onely of Syria but all Asia beside Barnabas Paul and other Prophets v. 27. Peter also and many other Doctors had their residence Gal. 2.11 It were too long to speake of the rest of the Apostolicke Churches whose condition was not unlike the former Our third Argument No Synod hath authority to impose Decrees upon an Independent Church But some Synods have authority to impose Decrees upon particular Churches whether Presbyteriall or Congregationall Ergo Particular Churches whether Presbyteriall or Congregationall are not Independent The Maior is not controverted our adverse party acknowledgeth the lawfull use and manifold fruits of Synods They grant it is the duty of every good man and much more of every Church and most of all of a Synod consisting of the Messengers of many Churches to admonish counsell perswade and request particular Curches to doe their duty But that any company on earth even an Oecumenicke Synod should presume to injoyne with authority the smallest Congregation to leave the grossest heresies under the paine of any censure they count it absurd Upon this ground that every Congregation how small soever how corrupt soever is an Independent body and not subordinate to any society on earth how great how pure how holy soever The Minor thus is proved The Synod of Jerusalem imposed with Authority her Decrees upon the Church of Antioch Ergo Some Synod and if you please to make it universall every lawfull Synod may impose its Decrees upon particular Churches The Antecedent is to be seene Acte 15.20 It seemed good to the Holy Ghost and to us to lay no further burden on you then these things necessary The Consequence is good for Antioch was among the chiefe of the Apostolicke Churches in it Barnabas Paul and other Prophets inspired of God were Preachers If this Church was subject to the Authority of Synods what Church may plead a freedome from the like subjection Many things are here replied as usually it hapneth when no solid answer can be brought The chiefe heads of the Reply are three First that the meeting at Jerusalem was no Synod Secondly What ever it was that it did injoyne nothing authoritatively to any other Churches Thirdly That other Synods may not pretend to the priviledges of that meeting since its Decrees were indited by the Holy Ghost and stand now in the holy Canon as a part of Scripture To the first we say that the meeting at Jerusalem is either a true Synod or else there is no paterne in all Scripture for Synods even for counsell or advice or any other use But this were inconvenient for they acknowledge that Synods are lawfull meanes for many gracious ends in the Church Now to affirme that any Ecclesiasticke meeting is lawfull necessary or convenient for gracious ends whereof no patterne no example can be found in Scripture were dangerous But beside this argument towards our adverse party we reason from the nature of the thing it selfe A meeting consisting of the Deputies of many Presbyteriall Churches is a true Synod but the convention at Jerusalem Acts 15. was such a meeting The Maior is the essence of a Synod there are many accidentall differences of Synods for according to the quantity and number of the Churches who send their Commissioners the Synod is smaller or greater is Provinciall Nationall or Oecumenicke according to occasion the Churches sending Commissioners are sometime moe sometime fewer sometime neerer sometime further off also according to the commodity of place and necessity of affaires they come from one Church moe and from others fewer all these are but accidentalls which change not the nature of the thing Unto the essence of a Synod no more useth to be required then a meeting of Commissioners from moe Presbyteriall Churches The Minor is cleare That the Church of Antioch and Jerusalem were moe Churches no man doubts that both were Presbyteriall it was proved before that from both these Presbyteriall Churches Commissioners did sit at that meeting it is apparent from that oft cited Acts 15. Yea that from the other Churches of Syria and Cilicia besides Antioch Commissioners did come to Jerusalem may appeare by conference of the 2. vers of the 15. chap. with vers 23. for that with Paul and Barnabas Commissioners for the time from the Antiochians others also did come it is certaine that those others at least some of them were Deputed from the Churches of Syria and Cilicia it is like because the Synodick Epistle is directed expresly no lesse to those than to this of Antioch also those no lesse than this are said to be troubled with the Questions which occasioned that meeting But to passe this consideration it is cleare that in the Convention at Jerusalem were present not onely the Commissioners of some few Presbyteriall Churches but also they whom God had made constant Commissioners to all the Churches of the world to wit the Apostles their presence made all the Churches legally subject to the Decrees of that Synod though they had no other but their grand and constant Commissioners to Voyce for them in that meeting The second Answer is clearely refuted from the 28. vers where the Decrees are not proposed by way of meere advice but are injoyned and imposed as necessary burdens with Authority not onely of the Synod but of the holy Ghost Concerning the third we say that the meerely Divine and more than Ecclesiastick Authority of these Decrees in their first Formation is not made good from this that now they stand in holy Scripture and are become a part of the Bible for a world of Acts meerely indifferent and which without doubt in their Originall had no more then Ecclesiasticke Authority are Registred in Scripture Was the Presbytery of Lystraes laying on of hands on Timothy any other then an act of Ecclesiastick Ordination The Decree of the Church of Corinth for the incestuous mans Excommunication or relaxation after Repentance was it any more then an act of Jurisdiction meerely Ecclesiasticke Pauls circumcision of Timothy his Uow at Cenchrea the cutting off his haire at Jerusalem were free and indifferent actions The nature of these things and many moe of that kinde is not changed by their Registring in the Booke of God Neither also is the meerly Divine Authority of the Decrees at Jerusalem proved by this that in their first framing they were grounded on cleare Scripture and after proclamed in the name of the holy Ghost for that is the condition of the
lawfull Decrees of all gracious Synods Did not of old the Fathers of Nice and of late the Fathers of Dort through the inspiration of the holy Ghost who remaineth with the Church especially with gracious Synods to the worlds end pronounce from the holy Sctipture their Decrees of the Godhead of Christ against Arrius and of the grace of God against Arminius Shall we for this cause ascribe to the Canons of Nice or Dort any greater authority then Ecclesiastick and Humane Howsoever that the Apostles in framing the Canons at Jerusalem did proceede in a way meerely Ecclesiastick and farre different from that they used in dictating of Scripture and publishing truths meerely Divine appeareth from this first that these Canons were brought forth by much Disputation and long discourse But Divine Oracles without the proces of humane Ratiocinations are published from the immediate inditing of the Spirit 2 Pet. 1.21 The Prophesie in old time came not by the will of man but the holy men of God spake as they were moved by the holy Ghost Secondly Oracles meerely Divine are published onely in the name of God Thus saith the Lord but these Canons are proclamed not onely in the name of God but also in the name of man It seemeth good to the holy Ghost and to us Thirdly The Oracles of God are dictated to the Church by the Ministry only of the Prophets and Apostles and men inspired with an infallible Spirit Ephes 2 20. Being built upon the foundation of the Prophets and Apostles But the Canons of that Synod Acts 15. are declared to be the worke not onely of the holy Ghost â—d the Apostles but also of the Elders and of all who Voyced to them So it is cleare that in the making of these Canons the Apostles as else-where oft did come downe from the eminent Chaire of their Apostolike and extraordinary authority to the lower place of Ordinary Pastors that in their owne persons they might give an example to ordinary Pastors in what manner holy Synods might be rightly celebrated to the worlds end Had not this been their end how easie had it beene either for Paul or Barnabas at Antioch without the toylesome voyage of a long journey to Jerusalem or for Peter or John or James or any one of the Apostles at Jerusalem without the superfluous paines of any convention or disputation as infallible Apostles to have pronounced Divine and irrefragable Decrees of all the matters in question Our fourth argument A Church subordinate is not Independent but a Parochial Church is subordinate to a Presbyteriall For a lesser Church is subordinate to a greater as a part to its whole wherein it is contained Now a Parochiall Church is lesser and the least of all Churches a Presbyteriall Church is greater Of the quantity that the one is lesser the other greater there is no doubt but of the matter it selfe there is question whether there be any such thing as a Presbyteriall Church Now this was proved before and hereafter also will be more cleare the cheife plea here is against the second major which we prove thus A smaller number of the faithfull is subordinate by Christ to a greater number of the faithfull But a lesser Church is a smaller number of the faithfull and a greater Church is a greater number of the faithfull The Major is proved from the 18 of Math. v. 15.16.17.18 If thy Brother trespasse against thee c. Here the Lord in admonitions and Church censures institutes a subordination a gradation a processe from one to two or three from two or three to moe Understand those moe not absolutely and at randoun but in a society bound togeather by the orderly ligaments of divine policy such as we suppose the Churches to be from the smallest to the greatest till you come to the very Church universall Here they distinguish the Major granting that in this place a subordination is appointed by Christ of fewer to moe within the same Church but not without it We might oppugne the application of the distinction to the Minor and prove that a Presbyteriall Church is a greater number of the faithfull within not without the same Church for a Congregationall Church may not unfitly be compared with a Presbyteriall as a part with its whole especially if you compare the meeting of the Officers which rule the Parish with the Presbytery these two are not extrinsecall the one to the other for the Sessions or Consistories or Classis are in the Presbytery which is composed of the Commissioners from Sessions as of its owne and intrinsecall Members But leaving this we oppugne the ground of the distinction as it lyeth in the Major breaking the one halfe of it upon the other The subordination of fewer to moe in the forenamed place is established say they within the same Church Ergo say we without the same Church we meane with them without the same Parochiall Church the consequence we prove by three arguments First there is a like reason for the subordination of fewer to moe without the same Church as within the same for the cheife reason why the Lord ordaines us in admonitions to proceed from one to two or three from two or three to a number sitting as Judges in the Session of one Congregation is because in the admonitions of two or three more authority gravity and wisedome are presupposed to be than in the admonitions of one alone and that a Delinquent is striken with more feare shame and reverence by the faces and mouthes of many who sit as Judges in the name of the whole Congregation than he would be by the mouth of two or three onely Doeth not this power virtue and weight of admonition increase with the number of admonishers as well without as within the same Congregation For as the admonition and censure of tenne sitting in the name of one Congregation hath greater weight then the admonition of two or three of that same Flocke who represent none but themselves so the admonition of thirty Ministers and Elders representing in a Presbytery fifteene Congregations whose commissioners they are shall have more weight then the admonition of ten which represent but one flocke for it is according to reason that those thirty Members of the Presbytery should exceede in wisedome zeale gravity and other qualities which adde weight to an admonition these ten which in a Session represent one Congregation so farre as those ten goe beyond the two or three severall persons of that Congregation Secondly unlesse in this place be established a subordination of fewer to moe as well without as within the same Congregation the remedy brought by Christ will be unable to cure the ill for which it was brought The Lords meanes will be disproportionable and unequall to its end but this were absurd to say of the wisest of all Physicians The reason of the Major is this Christ is prescribing an helpe and cure for brotherly offences now one may be
offended by a brother as well without as within the same Congregation and as well by many brethren as by one yea as well may we be offended by a whole Church as by one member thereof Now if after the minde of our adverse party the subordination of fewer to moe might not be extended without the bounds of one Congregation the Lords medecine were not meete to cure very many ordinary and daily scandals for what if a man be scandalized by the neighbour Church To whom shall he complaine When the Church offending is both the Judge and party it is likely she will misregard the complaints that are made to her of her selfe What if a man be scandalized by his owne Church or by the most or by the strongest part of it What if that Church to whom he complaineth take part against Justice and reason with him upon whom he complaines It will be impossible to remedy innumerable offences which daily fall out among brethren unlesse appeales be granted and the subordination established by Christ be extended not onely without the bounds of one Parish but as farre and wide as the utmost limits of the Church universall for upon this place is rightly grounded by the Ancients the Authority of Synods even Oecumenick of all the Churches Thirdly the subordination established by Christ Matth. 18. is so farre to be extended in the Christian Church as it was extended in the Church of the Jewes for Christ there alludeth to the Jewish practise But so it is that in the Iewish Church there was ever a subordination of fewer to moe not onely within the same Synagogue but within the whole Nation and so within the whole Church Universall for all Synagogues everywhere in the world were under the great Councell at Ierusalem No doubt of the Minor the Major is builded upon this ground that what ever Christ hath translated from the Synagogue to the Church especially if it be of naturall equity hath as great force now amongst Christians as of old among the Iewes Now that the subordination of Synagogues to the great Councell is of naturall equity it appeareth thus A Synagogue was the lowest Ecclesiasticke Court the Councell was the highest but the subordination of the lowest Court to the highest is of naturall right for Nature hath ever dictated to all Nations as well in things civill as religious a subordination of the lowest to the highest Our fifth Argument That which taketh away all possibility of any effectuall remedy against Heresie Idolatry Schisme Tyranny or any other mischiefe that wracks either one or moe Churches is not of God for God is the Author and conserver of truth purity union order liberty and of all vertue God of his goodnesse and wisedome hath provided for all and every one of his Churches meanes and remedies which if carefully made use of are sufficient to hinder the first arising of Heresie Schisme or any other evill and when they are risen to beate them downe and abolish them so that what ever cherisheth these mischiefes and is a powerfull instrument to preserve them safe that none with any power with any authority for any purpose may get them touched that must be much opposite to the Spirit of God and good of the Church But such is Independencie as both reason and experience will prove Behold first severall Churches Suppose which too oft hath falne out that the Pastor become a pernicious Hereticke let him beginne with the venome of his Doctrine to poyson the hearts of his people what shall be the remedie Independency bindes the hands of Presbyteries and Synods Pastors of Neighbouring Congregations have no power to binde or expell that ravenous wolfe in the destroyed flock there is no Pastor but the wolfe himselfe Be it so that the people in their judgement of discretion perceive well enough the wickednesse of the false doctrin whereby they are corrupted yet the office charge and authority to cure their Pastors disease lyeth not on them The Spirits of the Prophets are subject to the Prophets the Pastor is not to be proceeded against with censure by the people of his flocke for so the order which God hath established in his Church should be inverted if they whom hee hath commanded to obey should rule and they whom he hath set above and over the flocke should be under it Further Suppose the Pastor to be most gracious what if the flocke or the greater part of the flocke become so wicked as to abuse their Pastor or to abuse the most godly of the Congregation What if a wicked spirit of Heresie Schisme or Tyranny set the most part of the flocke against God against their gracious Pastor and the godly of the flocke what shall be done in this pitifull and very possible yea oft contingent case Indâ—pendency closeth the doore of the troubled Congregation that no man may goe out to cry for any powerfull helpe to neighbours though their kindled house should burne them all to death within there is no remedy for all most goe there by the number of voyces and the most part oppresseth the best the most wicked go on against the Councells the intreaties the prayers of the rest and cease not till they have either corrupted or cast out their Pastor Elders and all of their fellow-members who are constant in goodnesse that so their wickednesse without controle may domineere in the whole subdued Congregation So long as Independency standeth no effectuall authoratative or powerfull helpe can possibly be found for the preservation of any single Congregation against ruine and totall subversion Further Independency hazards the being of all Churches as well as of every one For who shall hinder any member of a corrupted Congregation to infect all the neighbour Churches with the poyson of his doctrine and manners If a ramping Lyon a viperous Serpent a crafty Fox should goe and devour all the Lambs of the neighbour flocks Independency doth hinder any order to be taken with that limbe of Sathan no sword of censure can be drawne against him he must be referred absolutely to his owne Congregation other Churches may intreate advise and pray him not to make havoke of them but should he trouble infect and destroy twenty an hundred a thousand neighbour Congregations no Ecclesiastick censure may passe upon him but by his owne Church and when complaints of him come to his owne Church his misdeedes there are excused defended commended his Heresies are proclamed sound doctrine his devouring of soules is declared to be zeale and painfulnesse to win soules to CHRIST Our Argument is backed by experience as well as by reason The first Independent Church we reade of was that company which Mr. Browne brought over from England to Middleborough how long did it stand before it was destroyed by Independency when once Anabaptistick novelties and other mischiefes fell among them there was no remedy to prevent the companies dissolution When Mr. Barrow and his fellowes assaied at London to
to separate from a Church wherein wee get no satisfaction of the true grace of every Member at their first admission For the Negative we reason first from the practice of Moses the Prophets who did never offer to separate for any such reason The causes of a just separation were smaller under the Law nor under the Gospel The weaknesse of their Reply Our second reason is from the example of Christ and his Apostles who did not separate for any such causes The third reason it is impossible to find true grace in every member of any visible Church that ever was or shall be in the world The fourth this satisfaction in the true grace of all to be admitted is builded on foure errours first that the power of Ecclesiastick Iurisdiction is in the hand of every one of the people Secondly that one man may attaine to the certain knowledge of the true grace in the heart of another Thirdly that it is a duty of every member of a Church to seek and finde satisfaction in the true grace of all his fellow-members Fourthly that all the Reformed Churches must once bee dissolved and unchurched that they may bee reformed according to the new mould of the Independents The fifth argument Their Tenet is followed with divers absurdities As first it is necessary to separate from all Churches that are this day in the world except it be from these of the Independents Secondly it was necessary to separate from all Churches that ever have been Thirdly there can be no rest for any till they turne seekers and leave all societies that are called Churches Cottons reasons to the contrary are answered His first reason put in form All the parts of it are vitious the conclusion proves not the question It stands upon a chief ground of Anabaptism and presupposes the nullity of all the Reformed Churches The major is many wayes vitious But the minor is the most faulty part of the Argument The proofes of the minor are answered The first The second The third and maine proof of the minor This driveth to universall grace and Apostacy of the Saints Yea to Socinianisme and further His second Argument The Conclusion is faulty The minor is false It s proofe is unsufficient His third Argument Pâ—eters Confession much mis-applyed The guest without the wedding-garment more mis-applâ—ed The parable of the Tares is thrown against its principall scope His fourth argument that all who cannot demonstrate the truth of their regeneration deny the power of godlinesse is not true His fifth that no hypocrite is to be admitted a member of a Church is a very rash argument His sixth from the roughnesse of the stones of Solomons Temple is a wanton reason His seventh from the porters exclusion of uncleane persons from the Temple has no strength His eight that Iohn the Baptâ—st excluded the Pharisees and people from his Baptism is expresly against the Text. His ninth that Philip required the Eunuchs confession before baptisme infers not the conclusion All his nine or twelve reasons pâ—t in one will be too weak to beare up the weight of his most heavy conclusion The state of the question The first authors of this question The Independents difference among themselves here anent That none but Ministers may ordinarily prophecy wee prove it first by Christs joyning together the power of baptism and the power of preaching Secondly these that preach must be sent to that work Thirdly every ordinary preacher laboâ—rs in the Word and Doctrine Fourthly none out of office have the gift of preaching for all who have that giâ—t are either Apostlâ—s Evangelâ—sts Prophets Pastors or Doctors and all these are officers Fifthly no man out of office might sacrifice Sixthly all who have from God the gift of preaching are obliged to lay aside all other occupations and attend that work alone Seventhly the Apostles appointed none to preach but Elders Eighthly the preaching of men out of office is a means of confusion and errour The contrary Arguments which Mr Cotton in his Catechism and Answer to the 32 Questions borrows from Robinson are First in the Church of Corinth men out of office did Prophecie Ans these men were officers or their preaching was extraordinary Secondly Iehoshaphat and his Princes did preach Answ The Kings exhorting of the Levites to doe their duty and the Princes câ—untenancing of them therein was not properly preaching Thirdly wâ—e must not despise prophecy Ans The Apostle speaks of the preaching of men in office Fourthly the sons of the Prophets did preach Answ Their designation to be Prophets gave them right to initiall and preparatory exercises towards that office Fifthly Moses wished all the people to bee Prophets Ans But not without Gods calling to that offiâ—e Sixthly the Apostles before the Resurrection did preach Ans At that time they were true Apostles and did baptise Seventhly Paul and Barnabas were invited to exhort Ans they were men in office Eighthly the Scribes and Pharisees did preach Answ They were officers and sate in Moses chaire What is meant by Ecclesiastick Jurisdiction The state of the Question wont to be cleare the Reformed Churches putting the power and exercise of Jurisdiction in the hand of the Presbytery alone the Brownists Independents in the hand of the people onely but Mr. Cotton his followers the other yeare have perplexed the Question with their many Schole distinctions If they put the power of Jurisdiction onely in a Church organized and Presbyterated they fall from much of the Brownists and their own both doctrine and practise Their last and best beloved invention of the power of Authority and power of Liberty is for no purpose but to involve the Authors in new difficulties As they wont to make their smallest Congregations Independent uncensurable for any crime so now by this distinction they divide all their Congregations in two parts and make every one of these parts Independent also and uncensurable for any imaginable sinne For the negative that the people have no power of Jurisdiction we reason First the Officers alone are Governors and the people are to be governed 2. The people have not the Keys of Heaven to bind and loose 3. The people are not the eyes eares in in Christs Body for so all the body should be eyes and eares 4. The people have not any promise of gifts sufficient for government 5. The popular government bringeth in confusion making the feete above the head 6. The people have not the power of Ordination They have no Commission to send Pastours to themselves to impose hands to examine their Pastours to pray publickly and exhort 7. This power in the people would disable them in their callings 8. This power of the people would bring in Morellius democracy and anarchy in the Church 9. This power of the people will draw upon them the power of the word and Sacrament Mr Cottons contrary arguments answered First Christ gave to Peter the Keys of Hâ—aven as
to a beleever Ans not so but as to an Apostle and Elder of the Church 2. Till the Church replies that the people have power of Excommunication Anser The Church here to be told is the Presbytery and not the people according to our Brethrens own grounds 3. The people of Corinth did Judge and Excommunicate the incestuous man Answer Tbe Text will prove no such matter 4. The people of Colosse might censure Archippus their Minister Answer there is no Word in this Text of the peoples censure 5. The whole Church of Pergamus is rebuked for not censuring the Hereticks Answer The power of Censure was in the Angells but the whole Church might be faulty in not incouraging the Angels to doe their duty 6. The twenty foure Elders sit on Thrones with Crownes on their heads Answer This will not prove a regall power of judging in every one of the people 7. The Galatians must stand fast to their Liberty Anser By Liberty hereinothing lesse is understood then a power of presence and concurrence in judgement without all power of Authority 8. The whole Congregation of Israel had power to punish malefactors Answer What the people under the Law did in the State is not a warrant for the people under the Gospell to doe the same in the Church 9. The people elects their Officers Ergo. they may depose and Excommunicate them Answer Election is no act of power or of Jurisdiction 10. The people must be present and consent to every act of Judgement Answer It is not so and if it were yet it inferres not their power of Jurisdiction God is the Author of the union and dependencie of particular Churches From them Morellius and Grotius learned the Tenet Laying aside all prejudice we will reason the matter The state of the Question cleared That single Congregations are not Independent is proved first from the 1 Tim 4.14 because they have not the right of Ordination Ordination belongs to the Presbytery No Congregation is a Presbytery No Congretion hath within it selfe necessarily a Presbytery No single Congregation ought to have within it selfe Pauls Presbytery Onely Pastors lay hands on Pastors The second Argument from the Apostolicke Churches which exercised full jurisdiction the chiefe whereof if not all were Presbyteriall and not Parochiall Such was the Church at Jerusalem How the Church commeth together The Church of Samaria also was Presbyteriall So that of Rome And of Corinth And of Ephesus Also of Antioch and the rest Our third argument from the subordination of the Church of Antioch to the Synod at Jerusalem Act. 15. Answer to the Replies The meeting of Jerusalem was a true Synod It doth not onely advise but command The Decrees of that Synod at their first making had onely Ecclesiastick authority Our fourth argument from the subordination of fewer to moe appointed by Christ Matth. 18. Christs subordination is to be extended to the utmost bounds of the Church universall Our fifth argument from the evill consequents which reason and experience demonstrate to follow Independency necessarily and naturally Neither the duties of charity nor the authority of the Magistrate can remedy these evills Our last Argument Independency is contrary to all the discipline that ever was knowne in Christendome before the Anabapâ—ists The first Objection or Argument for Independency from Matth. 18. The second Objection is taken from the practise of the Corinthians excommunicating the incestuous man The third Objection from the example of the seven Churches of Asia Their fourth Objection from the practise of the Church of Thessalonica and Colosse Their fifth objection from the Episcopall tyranny of the Presbyterie Their sixt Objection from the Congregations right to elect their Pastor Their seventh Objection from pluralitie of cures cast upon one Pastor Their eight Objection from Christs immediate government of his Church The Originall and progresse of Chiliasme The minde of the Independent Chiliasts Our first reason against the Chiliasts is that Christ from his ascention to the last judgement abides in the heaven Our second reason is builded on Christs sitting at the right hand of God till the day of judgement Our third reason is grounded on the resurrection of the dead the godly and ungodly doe all rise together at the last day Our fourth reason is builded on Christs Kingdome which is Spirituall and not earthly Our fift reason is taken from the nature of the Church Which ever on earth is mixt of good and evill And subject to crosses Having neede of Ordinances Because of her sinfull infirmities A Sixt reason from the secresie of the time of Christs comming A Seventh from the heavenly and eternall reward of the Martyrs An eight reason the restoration of an earthly Jerusalem brings backe the abolisht figures of the Lgw. A ninth Antichrist is not abolisht till the day of Judgement The Chiliasts first reason is from Reâ—â—l 20.4 Answer Our new Chiliasts are inventors of a new heaven and of a new hâ—ll Their second reason from Daniel 12. We Answer Their third argument Answer Their fourth place Answer Their fifth place Answer Their sixth place Answer Their seventh place Answer Their eight place Answer The ninth place Answer Their tenth place Answer Their eleventh place Answer The twelfth place Answer Their last place Answer
yea two or three ibid. The erecting of a Church requires neither the Magistrates nor Ministers assistance ibid. They put all Church power in a handfull of people without any Pastor 24 The election ordination deposition and excommunication of the Minister belongs to his flock and to it alone ibid. Every man of the Congragation may preach and publikely rebuke not only the Pastor but the whole flock yea and separate from it 25 Some of them give the celebration of the Sacraments also to private persons ibid. The solemnizing of marriage they give to Parents but Divorces they commit to the parties themselves 26 They make every Congregation independent and of Soveraigne Authority ibid. Their judgement of Synods 27 Their high conceit of their own way and injurious depressing of all others ibid. Churches Bels Tythes Glebes Manses and all set maintenance of Ministers are unlawfull not so much as a Church yard must be kept up for buriall but all must bury in the fields ibid. The dayes of the week the months the yeare of God they will not name 28 No Pulpits no Sand-glasses in Churches no Gowns ibid. All set prayer even the Lords prayer and all Psalms in meeter yea in prose if used as praises are unlawfull 29 Their opinion of preaching and Sacraments ibid. Their strange way of celebrating the Lords Supper ibid. They reject Catechismes the Apostles Creed and all reading of Scripture without exposition 30 After preaching they prophecy ibid. Then come their Questions ibid. After all they attend a very tedious discipline ibid. Brown is for liberty of Conscience ibid. His followers are against it 31 Their carriage towards the Magistrate ibid. They spoyle Kings and Parliaments of their Legislative power ibid. They oblige the Magistrate to kill all Idolaters ibid. But to spare all theeves 32 They will have the Vniversities destroyed ibid. Secular Authors and Learning must be abolished ibid. Preachers must study no other books but the Bible ibid. Chap. 3. The originall and progresse of the Independents and of their carriage in New-England Independency is the smallest of all the Sects of the time for number but greatest for worth of its followers 53 Independents are the Separatists off-spring ibid. When the spark of Brownism was dying out in Holland a little of its ashes carried to New-England broke out there into a lasting flame 54 By what meanes these ashes were kindled ibid. Mr Cotton at first a great Opposite to that way 55 Mr Cotton with little adoe became the great Patron of that Errour ibid Mr Cotton was the mis-leader of Mr Goodwin and others 56 Mr Cotton often deceived hath given his patrociny to divers grosse errours ibid. Why God permits great men to fall in evident errours ibid. His Prelaticall Arminian and Montanistick tenets 57 His Antinomy and Familism ibid. Independency full as unhappy as Brownisme 58 Wherefore so much of the Independent way lies yet in darknesse 59 The fruits of Independency in New-England ibid. First it hath put thousands of Christians in the condition of Pagans ibid. Secondly it hath marred the conversion of Pagans to Christian Religion 60 Thirdly it did bring forth the foulest heresies that ever yet were heard of in any Protestant Church ibid. A few examples of the many abominable heresies of the New-English Independents 61 The greatest part of their Churches were infected with these errours ibid. The piety of these Hereticks seemed to be singular ibid. Their malice against all who opposed them was singular especially against all their orthodox Ministers and Magistrates 62 Their errours in opinion did draw on such seditious practises as did well neare overturne both their Church and State ibid. Their proud obstinacy against all admonitions was marvelous p. 63 In the midst of their profession of eminent Piety the profanenesse of many of them was great p. 64 Notwithstanding of all this we desire from our heart to honour and imitate all and every degree of truth and Piety which did ever appeare in any New-English Christian p. 65 Chap. 4. The carriage of the Independents in Holland at Rotâ—rdam and Arnheim p. 75. Independency was no fruitfull tree in Holland p. 75 Mr Peters the first planter thereof at Roterdam ibid. Their Ministers Mr. Bridge Mr Simpson and Mr Ward renounced their English Ordination and as meere private men tooke new Ordination from the people ibid. They did quickly fall into shamefull divisions and subdivisions p. 76 The people without any just cause deposed their Minister ibid. The Schismes at Roterdam were more irreconcileable then those at Amsterdam p. 77 Anabaptisme is like to spoile that Church p. 78 These of Arnheim admire and praise themselves above all measure ibid. The easinesse of their banishment and afflictions p. 79 The new Light at Arnheim brok out in a number of strange errors ib. First grosse Chiliasme ibid. Secondly the grossest blasphemy of the Libertines that God is the Author of the very sinfulnesse of sinne p. 80 Thirdly the fancy of the Euthusiasts in contemplating God as God abstracted from Scripture from Christ from grace and from all his attributes ibid. Fourthly the old Popish Ceremonies of extreme Unction and the holy Kisse of peace p. 81 Fifthly the discharging of the Psalmes and the apointing of a singing Prophet to chant the Songs made by himselfe in the silence of all others ibid. Sixthly the mortality of the soule ibid. Seventhly the conveniency for Ministers to preach covered and celebrate the Sacraments uncovered but for the people to heare uncovered and to participate the Sacraments covered p. 82. Their publick contentions were shamefull ibid. Cap. 5. The Carriage of the Independents at London p. 90 The worke of the prime Independents of New-England Arnheim and Roterdam these five yeares at London p. 90 They did hinder with all their power so long as they were able the calling of the Assembly ibid. When it was called they retarded its proceedings p. 91 That the Churches of England and Ireland lye so long in confusion neither Papists nor Prelates nor Malignants have been the cause ibid. But the Independents working according to their Principles p. 92 The great mischiefe of that Anarchy wherein they have kept the Churches of England and Ireland for so long a time ibid. Independency is the mother of more Heresies and Schismes at London then Amsterdam ever knew ibid. Independency at London doth not only bring forth but nourish and patronize Heresies and Schismes contrary to its custome either in New-England or Amsterdam p. 93 How hazardous it may prove to the State of England p. 94 Chap. 6. An Enumeration of the Common Tenets of the Independents p. 101 Why it is hard to set downe the Independents Positions p. 101 They have declined to declare their Tenets more then hath ever been the custome of any Orthodox Divines ibid. When they shall be pleased to declare themselves to the full their principle of change will hinder them to assure us that any thing is their setled and firme
form of it not Accidental but Essential and Constitutive they place in an explicite Covenant CC wherein all and every one of the Members by a voluntary Association without the Authority of either Magistrate or Minister do binde themselves under a solemn Oath to walk in the wayes of the Gospel DD. When two or three or some very few for they require no more then seven to a full and perfect Congregation EE and they professe it unlawful to admit any more then can commodiously at one time in one place partake of all the Ordinances FF If when these few I say have departed not onely from the English and the rest of the Reformed but also from every Church of their own way wherein they finde the least errour or sin of any of the Members whereof they have complained not to be amended either by the Repentance or the Excommunication of the party GG The Association of these men thus separate into a Covenant is the essential form of their Church But the association must be so voluntary and free as not to wait for the countenance of any Authority either Ecclesiastick or Civil to supplicate the Magistrate for his favour in the gathering of a new Church is to them a sin HH and to erect a Church by the help of any Minister to them is a contradiction For the Church newly erected makes the Minister but no Minister can gather or erect a Church II If a person who elsewhere hath been a Minister become the Author or Instrument of erecting a Church he is not then a Minister but a meer private man till the Church so erected by a new call and ordination by themselves doth make him again a Minister Unto their Church so constituted in matter and form were their number never so small before it attain to any Officer either Pastor or Doctor or Elder they ascribe great power and fair priviledges not onely the power of Doctrine but of Ordination and all Jurisdiction even a full right to all the Keys of the Kingdom of Heaven and every priviledge of any visible Church how perfect so ever KK This their new Church they will have to elect the Pastor and all other Officers if a Pastor should come to them by the presentation of a Patron or nomination of a Presbytery however they did not oppose yea did consent to his admission yet if they were not the Electors and first Nominators the man should be an intruder and a Woolf whom they might not lawfully hear LL The Pastor being chosen and that out of their own number usually some Artificer or Tradesman for they do not require Letters in their Pastors and so far in their Elections they tie themselves to their own Members that if any other were found meet and willing to be an Officer among them he must first enter into their Covenant and become a Member before he were capable of any Office MM When I say they have elected him a Pastor the same and no other then who did elect do give him Ordination for the right and exercise of Ordination NN they ascribe to the people that is according to Ainsworth and others if we beleeve Johnson every Member of the flock even Women and Children OO But according to Johnsons minde onely the men of the flock excluding Women and Children yet including the meanest and most ignorant of all the men who are Communicants To these they ascribe the power of Ordination who in the exercise of it appoint some of their number whom they think fittest to ordain the Pastor that is to examine him in all the needful qualifications of his life and doctrine to exhort him to all the parts of his duty publikely to pray for him and at last to lay hands upon his head PP The Pastor so elected and ordained becomes a servant not onely of Christ but of that flock from whom he hath as they speak originally QQ all his power to Preach or celebrate the Sacraments or to do any other part of his Office wherein if he fail any one of the people hath power to admonish and reprove him publikely RR and the greater part of the people in any Congregation agreeing suppose they were four when the whole makes seven have full power to depose and Excommunicate him SS much more have they power to cognosce and definitively to determine upon the nature of Heresie Superstition Errour or of any crime which procures these censures When the major part of the people have cast out the Minister and all the Officers and so many of the flock as adhere to them no part of their power by this ejection is lost still they keep their full right to all the Ordinances of Christ any of them who is thought able may prophecy that is publikely expound the Word and apply it for instruction reproof comfort and all other uses TT Any of them may pray in the Congregation any may Ordain any may Excommunicate they give expressely a full power to every one of admonition and rebuâ—e yea of censuring so far the whole that if they refuse to follow the just admonition of any one he ought to denounce the judgements of God publikely against them all and separate from them as from an obstinate and cursed society VV The onely question remains about the Sacraments all of them agree that the smallest and weakest Congregation may choose and ordain one of their own number when ever they will to be Pastor and so to celebrate the Sacraments to the rest XX â—ut the most of them say that unlesse they have appointed a Pastor for that end none of the rest can lawfully celebrate a Sacrament YY Yet others of them make a Quaere hereof ZZ for say they since the Church without Officers hath the free exercise of all other power in Preaching Prayer and Censures why may not the like be said of the Sacraments These men after their scrupling for some time as their custome is come up at last to conclude and practise celebrating Sacraments without any Pastorall charge of Baptism it is certain for Master Smith professing himself a meer private man having renounced his former Ministry and Baptism also took upon him to baptise himself and who lawfully may celebrate the one Sacrament may as lawfully celebrate the other When all the power is ascribed by them to their Church yet peremptorily they deny to it the power to solemnize marriage AAA for marriage to them is not onely a contract meerly civil but such a one as concerns the Church nothing at all so they remit it wholly to the Magistrate or else to the Parents BBB to be solemnized in private Families and as their marriage is private so likewise must their Divorces without the cognizance either of Magistrate or Minister CCC They were wont to teach that adultery did so far annul marriage that it was a sin and the cause of excommunication for the innocent party to
but if the whole Word of God be holy pure and true then is this deep learning of theirs devillish and blasphemous Ibid. They thus to colour their wickednesse make some part of Gods Word Fundamental Substantial necessary other Accidental Superficial needlesse which makes some sins openly and manifestly convinced yet obstinately persisted in without any repentance in this life not to be mortal as the Papists do Barrows refut p. 24. We have learned to put difference betwixt Errour and Heresie Obstinacy joyned to Errour after it is duely convinced maketh Heresie And further we say that any Errour being obstinately holden and taught after it is duely convinced and reproved maketh an Heretike and Heresie in that party and in that Congregation that so holdeth and teacheth doth separate from the Faith and Communion of Christ Ibid. p. 27. It is his Scholastical or rather Sophistical distinction of Errours Fundamental c. They who obstinately hold any Errour or Transgression and will not by repentance be purged there from lose Christ and so hold not the Foundation BB Bar. dis p. 33. Such like detestable stuff hath Master Calvin in his ignorance partly to confute that damnable sect of Anabaptists which fantastically dream to themselves of a Church in this life without spot and for every Transgression that ariseth are ready to forsake the fellowship of the Church without due and orderly reproof CC Rob. Apol. p. 81. Formalis ecclesiae constitutio est ex fidei resipiscentiae confessione orali per adultos facta consociatio in particulares coetus DD Confession of faith p. 34. Being come forth of this Antichristian estate to the true profession of Christ beside the instructing of their own Families they are willingly to come together in Christian communion and orderly to Covenant and unite themselves in visible Congregations A light for the ignorant p. 12. This voluntary uniting is the form and being of the politick and visible Vnion and Communion EE Robins Just p. 107. This we hold and affirm that a company consisting though but of two or three gathered by a covenant made to walk in all the ways of God known unto them is a Church and so hath the whole power of Christ Ibid. p. 111. Two or three thus gathered together have the same right with two or three thousand neither the smallnesse of the number nor meanesse of the persons can prejudice their rights FF Johns plea. p. 250. The constitution of every particular Church should be such that each of them may ordinarily come together in one place for the worship of God and all other duties belonging to them by the Word of God Rob. Apol. p. 12. Statuâ—mus non debere ecclesias particulares ambitu suo plura membra complecti quam quae in unum locum simul coire possunt GG Vide supra X Y. HH Bar. dis p. 190. They suite to bring Christ in by the Arm of Flesh by suiting and supplicating to his vassals and servants If so be they can imagine them Christians that will not suffer Christ to reign over them by his Laws and Ordinances If they judge them no Christians then they suite and stay on his enemies till they will suffer Christ to reign and rule over his own Church II Confession p. 34. Beside the instruction of their Families they are willingly to come together and unite themselves in visible Congregations Then such to whom God hath given gifts to interpret the Scriptures may and ought by the appointment of the Congregation to prophecy and so to teach publikely the Word of God untill such time as God manifest men with able gifts to such Offices as Christ hath appointed for the publike Ministery of the Church but no Sacrament to be administred untill the Pastors or Teachers be chosen and ordained to their Office KK Barr. dis pag. 34. Which people thus gathered are to be esteemed an holy Church and hath power to receive into and cast out of their fellowship although they have attained to have yet among them neither a Ministery nor Sacraments providing it be not by any default in them that they be wanting Ibid. It is manifest that all the Members of the Church have alike interest in Christ in his Word in the Faith That all the affairs of the Church belong to the Body together That all the actions of the Church Prayers Sacraments Censures Faith be the action of them all joyntly and of every one severally although the Body to divers actions uses divers Members which it knows most fit for the same all the charged to watch admonish reprove and hereunto have the power of the Lord the Keyes of the Kingdom even the Word of the most High whereby to binde the Rulers in chains and their Nobles in fetters to admonish the greatest even Archippus to look to his Ministery and if need be to plead with their Mother LL Canns Necessity of Sep p. 29. None may hear or joyn in spiritual Communion with that Ministery which hath not a true Vocation and Calling by Election Approbation and Ordination of that faithful People whereto he is a Minister Ibid. p. 46. So necessary is a right election and calling to every Ecclesiastike Office that without the same it cannot possibly be true or lawful Barr. Refut p. 30. The Minister must not onely be called to a true Office but must have a lawful calling to that Office otherwise he is but an intruder a theef and a murderer Every particular Congregation ought to make choice of their own Pastors MM A Light for p. 17. In the false Church the particular Congregations have no Authority to produce or raise Officers out of themselves for the Clergy is a distinct Body and sent by their Ecclesiastical Heads and bring their Office and Authority with them NN Bar. Refut p. 19. This power of Ordination is not as the unruly Clergy of these dayes suppose derived from the Apostles and Evangelists under the permanent ministery of Pastors and Elders Ibid. p. 130. Ordination is but a publishing of that former contract and agreement betwixt the whole Church and these elected Officers the Church giving and the Elect receiving their Offices as by the Commandment of God with mutual vow to each other in all duties Canns Necessity of Separ p. 29. None may joyn with that Ministery which hath not a true calling by Election and Ordination of that faithful people to whom he is to administer OO Johns Plea p. 316. It is to be understood according to Ainsworth Robinson and Smith of men women and children in their own persons who are boâ—â—d in their own persons to be present to hear and judge controversies PP Rob. Justifi p. 9. also p. 111. QQ Light for the ignorant p. 17. These Officers have not onely their Authority from particular Congregations but do arise originally and naturally out of the same RR Vide supra KK Also Bar. Dis p. 125. The least of the Church hath as much power by the
any thing as they were forced to go home others had their children taken with Convulsions which they had not before nor since and so were sent for home So that none were left at the birth but the Midwife and two other whereof one fell asleep at such time as the childe died which was about two hours before the birth The Bed wherein the mother lay shook so violently that all who were in the Room perceived it KKK 2. Ibid. p. 63 64. Then Master Cotton told the Assembly That whereas she had been formerly dealt with for matter of Doctrine he had according to the duty of his place being the Teacher of the Church proceeded against her unto admonition But now the case bring altered and she being questioned for maintaining of untruth which is matter of Manners he must leave the businesse to the Pastor Master Wilson to go on with her but withal declared his judgement in the case from that in the Revelation ch 22. That such as make and maintain a lie ought to be cast out of the Church and whereas two or three pleaded that she might first have a second Admonition according to that in Titus 3.10 He answered That that was onely for such as erred in point of Doctrine but such as shall notoriously offend in matter of conversation ought to be presently cast out as he proved by Ananias and Saphira and the incestuous Corinthian Ibid. p. 65. It was observed that she should now come under Admonition for many foul and fundamental Errours and after he cast out for notorious lying CHAP. IV. The Carriage of the Independents in Holland at Roterdam and Arnhem THe fruits of this way in Holland are not much sweeter then these we have tasted in New-England All the time of their abode there they were not able to conquer to their party more then two Congregations and these but very small ones of the English onely For to this day I have not heard of any one man of the Dutch French Scottish or any other Reformed Church who have become a Member of any Independent Congregation Their first Church in Holland was that of Roterdam which Master Peters A not the most settled head in the World did draw from its ancient Presbyterial Constitution to that new frame which it seemeth he also learned by Master Cottons Letters from New-England This Church became no sooner Independent then it run into the way of such shameful Divisions as their Mother at Amsterdam had gone before them Their Pastor Master Peters was soon weary of them or they of him for what causes themselves best know but sure it is he quickly left them and went for New-England The Church was not long destitute of Pastors for about that time Master Ward and Master Bridge came over to them from Norwich where they ever had lived fully conform without any contradiction either to Episcopacy or Ceremonies onely they withstood Bishop Wrens last Innovations B So soon as they came to Roterdam without any long time of adveisement they conformed themselves to the Discipline which Master Peters had planted C They renounced their English Ordination and Ministerial Office joyning themselves as meer private men to that Congregation which afterward did choose and ordain both of them to be their Ministers D It was not long before Master Simpson also came hither from London and renouncing also his Ordination E joyned himself as a private member with them Then did the Spirit of Division begin to work among them and so far to prevail that Master Simpson malecontent with Master Bridge for hindering the private members of the flock to prophesie after the Brownists way did separate himself and erect a new Congregation of his own F Betwixt these two Churches the contentions and slanders became no lesse grievous then those of Amsterdam betwixt Ainsworth and Johnsons followers and in this much worse that they of Roterdam abode not at one Schism but after Master Simpsons separation broke out again into another subdivision Master Bridges Congregation was so filled with strife so shameful slanders were laid upon his own back that displeasure did hasten the death of his wife G and did well neer kill himself making him oft professe his repentance that ever he entred into that society H As for Master Ward his Ministery became so unsavoury to that people that they did never rest till judicially by their own Authority alone for Presbytery they had none and Master Bridge did dissent from that act of unjust oppression they had deposed Master Ward from his pastoral charge I This act was much stumbled at by divers who were fully perswaded of Master Wards integrity and at last by the intercession of some from the Church of Arnhem he was restored to his place but the ground of the controversie was no wayes touched For when the four Commissioners from Arnhem Master Goodwin Master Nye Master Laurence and another had met in a Chamber of a private house in Roterdam with some Members of that faulty Congregation K and so made up their famous Assembly which the Apologists are pleased to equal if not to prefer to all the Assemblies they ever had seen L Whether that National Synod wherein Master Nye had seen the flowre of the Scottish Nation enter into the Covenant with very great devotion Or this great Assembly at Westminster where he and his Brethren oft have seen sitting the Prince Elector the most Noble Members of both Houses of Parliament the prime Divines of all England the Commissioners of the Church of Scotland That Assembly I say of Roterdam did not so much as touch the main question they drew a thin skin over the wound but durst not assay to lance it to the bottom For did they ever rebuke or so much as once speak to the people of that Congregation for usurping a Tyrannicall Authority to depose their Pastor Did they tell Master Ward of his siding with Master Simpson against Master Bridge in the matter of Prophesie did they ever attempt to cognosce on the great scandal the ground of all the rest Master Simpsons Separation did they make any hearty and solid reconciliation betwixt Master Ward and the Church It seems the Assembly was wiser then to meddle with evils which they found much above their strength to remedy Master Ward found himself after his restitution in so pittiful a condition with his new friends that he left their Company M The two Churches were irreconcileable till both Master Bridge and Mr. Simpson had removed their Stations to England and even then the concord could not be obtained till the Dutch Magistrate had interposed his authority N Neither by this means could Master Simpsons Church be perswaded to return to Master Bridges till for their meer pleasure they got that Congregation to remove one of their prime members without the alleadging of any cause but their own peremptory will and satisfaction O When by so much
and wicked scandals raised upon him as well as by the Air of Roterdam himself knows best Ibid. p. 143. Vpon Master Simpsons renting from the Church and setting up a Church against a Church under Mr. Bridges nose and upon wicked reports raised about Master Bridges there grew that bitternesse evil speakings and deep censurings deadly feuds amongst these Ministers and their Churches as never was more betwixt the Jews and the Samaritans Master Bridge confessed to me there were not such sharp tongues nor bitter divisions as these Anatom p. 6. Of these reproachings Master Bridges hath found notable experience at Roterdam to the tyring out of his spirit amongst them there in so much as he hath been often heard to affirm That if he had known at first what he met with afterward he would never have come amongst them nor being amongst them have given them such liberty as he had I Antap. p. 35. Master Ward Master Bridges colleague and old friend at Norwich was deposed from his Ministery and Office by Master Bridges Church for frivolous matters K Antap. p. 184. I much wonder how you can call the meeting of Master Goodwin and Master Nye with two Gentlemen more calling Master Bridge with the rest of that Church supposed to be Delinquents such a solemn Assembly L Apol. Naration p. 20. The Ministers of the Church offended with other two Gentlemen of much worth Members thereof were sent as Messengers from that Church and at the introduction and entrance of that solemn Assembly the solemnity of which hath left as deep an impression upon our hearts of Christs dreadful presence as ever any we have been present at M Antap. p. 141. I desire to know whether Master Ward after he was restored did as formerly officiate in that Church and how long and whether Master Bridge and he continued as fellowâ—Ministers and whether between them two and between the Church and Master Ward there was that mutual carriage that ought to be between fellow-Ministers and Ministers and People N Anatom pag. 49. The way of Vnion of thâ—se Churches could never be found till the Magistrates Authority and Command found it O Anato p. 6. These two Churches being of late commanded by the Magistrates of Roterdam to unite again in one and that Church whereof Master Simpson was Minister being unwilling to joyn to the other unlesse some Members thereof should be cut off first especially one and the Church whereof that party was a Member being willing to gratifie the other in this and yet professing and attesting as an act of the whole Church by writing That all the time he had been a Member his conversation had been without offence Yet their Teacher was forced as himself confessed with grief of heart having nothing to except against the person to urge him to take his dismission from the Church P Ibid. Adde hereunto the defection of some of their Members to Anabaptism and how apt others of them are to be made a prey therein more then the Members of other Reformed Churches as late instance hath manifested some having professed Master Simpsons principles have made them Anabaptists Q Anatom p. 24. They cannot shew us such a fraternity between them and any Reformed Church as I am and I beleeve truely informed Master Simpsons Church whether by him or after his time by Master â—imons I have not enquired entered into with thâ—se of the â—eparation at Amsterdam by a mutual covenant and agreement to own each other I beleeve it to be by vertue of that Covenant that some of their Members not Officers of the Church do publikely Preach in Master Canns Pulpit at Amsterdam R Antap. p. 51. I can tell you how some of you who have not Churches here in London go to separate Churches to partake of the Lords Supper Ibid. p. 56. Instance hath been given me particularly by a great friend of yours now in London that when some of you have come to Amsterdam you never would go to Master Herrings a good old Nonconformist but you have gone to Master Cann the Separatist and to his Church Ibid. For their going to the Brownists and conversing with Master Cann more then us that is undeniable S Apol. Narration p. 5. Whose sincerity in their way hath been testified before the world and will be unto Generations to come by the greatest undertaking but that of our Father Abraham out of his own Countrey and his Seed after him T Vide supra L. V Apol. Nar. p. 3. In this inquiry we looked upon the Word of Christ as impartially and unprejudicedly as men made of flesh and blood are like to do in any juncture of time that may fall out X Ibid. p. 22. We lost some friends and companions our fellow-Labourers in the Gospel as precious men as this Earth bears any Y Apol. Nar. p. 22. When it pleased God to bring us his poor exiles back again Ibid. p. 23. Which was as great an affliction to us as our former troubles and banishment Ibid. p. 31. Consider us as these who for many yeers suffered even to exile Z Antapol p. 26. How dare you affirm that for your consciences you were deprived at once of what ever was deer to you were not your Wives Children Estates Friends and Lives dear to you had you not all these with you and did you not in the Netherlands live in the best places in much plenty ease and pomp what great deprivation is this of what ever is dear for men to take their own times and to go in Summer with Knights Ladies and Gentlewomen with all necessaries into Holland and there to take choice of all the Land and with Wives Children Friends and Acquaintance free from the fears and possibilities of vexation from the Spiritual Courts and Prisons to enjoy all plenty and freedom as you did many would have been glad and still would be to be so exiled into Holland and to be able to spend there two or three hundred pounds per annum AA Cottons 6. Vial pag. 9. I dare not take up such carnal imaginations as that Christ shall come bodily and reign here upon Earth BB Glimpse of Sions glory p. 33. If God have such an intention to glorifie his Church and that in this world what manner of persons ought yee to be because ye are beginning this despised work gathering a Church together which way God will honour certainly the Communion of Saints and Independency of Congregations God will honour CC Daniel 12.11 From the time that the daily Sacrifice shall be taken away there shall be 1290. dayes what is the meaning of this A day is usually taken for a yeer This abomination of desolation was in Julians time in the 360. yeer now reckon so many yeers according to the number of the dayes it comes to 1650. and it is like to be it as any that can be named But it is said Blessed is he that comes to the 1335. dayes that is fourty five yeers more
time to Mr Calamy and pretends some reasons to borrow it for awhile but after he had it he carries it away into Yorkshire that so upon occasion of complaints of the breach of the agreement when we would have consulted with that paper it was gone and Mr Nye keeps it to this day and having been moved to restore it His answer is it is at Hull amongst other papers b Apollonius Letter to the 5 Apologists the 3 of May 1644. Hasce quaestiones ad vos reverendi viri transmitto de iisdem sententias vestras quaerens ob mutuam nostram fidem charitatem serio vos oro ut non detrectetis sincere dilucide accurate absque Rhetorici apparatus diverticulis declarare quid vos fratres illi quibuscum societatem vestram Ecclesiasticam colitis de hisce sentiant quoniam meae fidei ab Ecclesiis Christi id commissum est Spero vos ex timore dei charitate erga nos fratres vestros absque ullo pretextu sententias vestras hac de re declaraturos idque quam cito fieri potest urgent enim Ecclesiae nostrae ut opus hoc maturem This zealous adjuration hath not to this day drawn from any of them any declaration c Apol. Nar. p 30. A relation of our judgments in the points of difference about Church-Government we reserve unto the more proper season d Keyes Preface p. 6. Only we crave leave of the reverend Author to declare that we assent not to all expressions scattered up and down or to all and every assertion interwoven in it yea nor to all the grounds or allegations of Scriptures nor should we in all things perhaps have used the same termes to expresse the same materialls by e Apol. Nar. p. 10. A second principle we carried along with us in all our resolution was not to make our present judgement and practice a binding law unto our selves for the future and therefore in a jealousie of our selves wee kept this reseâ—ve to alâ—er and retract though not lightly what ever should be discovered to be taken up out of a misunderstanding of the rule which principle we wish were next to that most supreame enacted as the most sacred Law of all others f Cottons Keyes published by Goodwin and Nye p. 49. In what sence the Church of a particular Congregation is the first subject of the power of the Keyes in the same sence it is Independent and none other we taking the first subject and the Independent subject to be all one Answer to the 32 questions p. 46. For the matter of Independency we confesse the Church is not so Independent but it ought to depend upon â—hrist But for Dependency upon men or other Churches or other Subordination unto them in regard of Church-Government and power we know not of any such appointed by Christ and his Word The Churches were not Dependent and Subordinate to others but all of them absolutely free and Independent Burtons Vindication p. 42. We are not so ashamed of the Title of Independency as utterly to disclame it and that for two reasons first for distinction sake between us and that which you call Presbyteriall Government The second is because this word Independent is to signifie that wee hold all particular Churches of Christ to be of equall authority and none to have Iurisdiction over another but each Church is under Christs Goverments as the sole head King Lord Law-Giver thereof g Apol. Nar. p. 22. We doe professedly judge the Calvinian Reformed Churches of the first Reformation from out of Popery to stand in need of a further Reformation themselves h Ibid. p. 19. Wee think we give more to the Magistrate then the principles of the Presbyteriall Government will suffer them to yeeld i Ibid. p. 24. Wee doe here publikely professe we believe the truth to lie and consist in a middle way betwixt that which is falsely charged on us Brownisme and that which is the contention of these times the Authoritative Presbyteriall Government Preface to the Keyes p. 5. We are yet neither afraid nor ashamed to make profession that the substance of this briefe extract is that very middle way betwixt that which is called Brownisme and the Presbyteriall Government k Vide supra Chap. 2. B and R 2. l Prynnes Discovery p. 29. Iohn Lilbourn in his Answer to 9 Arguments p. 4. writes the Church of England is a true whoorish mother and you are one of her base begotten and bastardly children I say the Church of England neither is nor never was truly married to Christ in that espousall band which his true Churches are and ought to be but is one of Anti-christs Nationall whâ—orish Churches your Church is false and Anti-christian the Ministers of the Church of England are not true Ministers of Christ but false Ministers of Anti-christ ibid. p. 31. This language and opinion of his concerning our English Church and Ministry is seconded by most Independents in their late Pamphlâ—ts m Mr Robinson hath written a whole Treatise upon this subject n Answer to the 32 questions p. 27. If we were in England we should willingly joyne in some parts of Gods true worship and namely in hearing the Word where it is truly preached yea though wee doe not know them to be true Churches For some worship as prayer and preaching and hearing the Word is not peculiar to Church-Assemblies but may bee performed in other meetings Cottons letter examined p. 43. The second thing which Mr Cotton himselfe hath professed concerning English Preachers is that although the Word yet not the Seales may be received from them because saith he there is no Communion in hearing and the Word is to be preached to all but the Seales c. o Vide supra Chap. 3. G. p Cottons Letter examined p. 37. Cotton here confesseth these two things first if any reproach the Church of Salem for Separation it is a sin meet to be censured secondly the Churches themselves may be separated from who tolerate their members in such causlesse reproachings which I leave to himselfe to reconcile with his former profession against Separation q Vide supra Chap. 4. R r Vide supra Chap. 5. E 1 s Burtons Vindication p. 45. We esteeme the Government of Christs Church so holy as we cannot think them fit to be admitted be they never so good that think so slightly of the way and of them that walk in it that they refuse to agree to walk in this way with the people of God Ibid. p. 62. Doe you not know that no Infants have any title to Baptisme but by vertue of their Parents faith outwardly professed and what outward profession of faith in the Parents that refuse Christ for their only King If therefore the Parents refuse thus to be in visible Covenant can the children be said to be in visible Covenant and so to have a right to baptisme If then the Parents by refusing Christ as their King doe hereby cut
Ghost the sonnes and daughters of the Father must be understood as many such priviledges of the universall and invisible Church or when any of them are to be applyed to a particular visible Church they must be understood of that Church not according to every one but only the living and gracious members thereof That such priviledges of the Catholicke invisible Church when they are applyed to a particular visible Congregation are to be understood according to this distinction of members Robinson him selfe while yet in his rigid separation grants it expresly The places thus expounded prove not the point for grant to every Congregation so high priviledges as you will yet if they must be verified of that Congregation only according to some members and not according to all if they be to be understood only of the Elect in that Congregation who have the sanctifying Spirit of Christ not of many others who are dead in nature and yet are such members who have right from God according to our Brethrens own Tenet to perform Church acts such as are the preaching of the Gospel the celebration of the Sacraments the admission of members the execution of censures with such authority from Christ as makes all these acts truly valid for the comfort and salvation of the Elect they prove not the true grace of every person whom we must acknowledge to be a true member of a Church If you will extend these places to every singular member of particular visible Churches as indeed the Argument if it have any strength doth import the absurdity will be great for so it will carry to the Pelagianisme of Arminius in the extent of the true grace of God beyond the Elect to all the members of a visible Church also to the totall and finall Apostacy of many who are the Temples of the holy Ghost the members of Christ the faithfull and sanctified children of God For the Argument maketh every member of any visible Church to be such daily experience proves that many members of every visible Church are castawayes Yea the Argument drives further then any of the Arminians will follow for however they extend the true and saving grace of God beyond the Elect members of a Church yet none of them ever said that this sanctifying and saving grace must be in every person before they can bee admitted members of any Church For this is that grosse errour which the Independents have learned not so much from Arminius as Socinus to put all men unconverted without the Church that in this condition they may be converted by the preaching of private men and if by Pastors yet by their Preaching not as Pastors but as private men dealing with these who are none of their Flock but without the Church Neither doe the Socinians so farre as I know extend their Tenet thus farre as to require all before they be members of the Church to be truly regenerate as if the only instrument of regeneration and conversion were the preaching of private men without the Church and the preaching of Pastors within the Church did serve only for the continuing of the sence of justification and the encrease of sanctification as being performed of purpose only unto these persons who at their first entrance into the Church while yet they were without and but comming in have demonstrate the certainty of their enjoying these graces The second Argument God receives none to be members of the visible Church but those who shall be saved but the Stewards of Gods house may receive none but whom God doth receive Ergo the Stewards of Gods house may receive none to bee members of a visible Church but those who shall be saved Answer The Conclusion is subject to the most of the faults observed upon the conclusion of the former Argument which I doe not repeat only consider that this conclusion beareth expresly that none may be members of a visible Church but these who shall be saved and so who are truly Elect. We would not be deceived with their distinctions of inward and outward holinesse of seeming and reall grace of charitable and veritable discerning for this and the other Argument inferres flatly that no other must be received as members in a visible Church but such as first are tryed and found to bee really holy and who shall be saved We Answer therefore to the Minor That it is evidently false for the Reasons which we brought upon the Minor of the former Argument The place of the Acts brought for the proofe of it is detorted such as were to be saved were added to the Church is this indefinite proposition to be understood universally that all who were to be saved were added to the Church the former Argument maketh this no necessary truth for if men must be justified sanctified and put in the way of salvation before they be added to the Church then though they were never added to the Church they may well bee saved They would doe well here to remember their own ordinary practice contrary to that which here they professe to be the way of God Why doe they not adde to their Church all that are to be saved why exclude they many whom they grant to be truly gracious and Elect upon this ground alone that they cannot approve of their Independency or Covenant Or suppose the proposition to be universall yet must it be reciprocall and convertible Be it so that all who were to be saved were added to the Church yet must all who are added to the Church be saved This is an evident untruth Will they that all the members of their Church must be saved or doe they think that all the persons of their Churches who shall not be saved were never true members of their visible Church Iudas was made a member of the Apostolick society by Christ and many men were brought into the visible Church by the Prophets and Apostles who shall not be saved Shall damnation and want of true grace cast them all out of the true Church and take from them their power and right to do the actions of a Church-member The third Argument If it be put in any forme will readily fall under the exceptions of the first but since the Author puts no forme upon it I shall only consider its matter It consists of the misapplication of three Scriptures first of Peters Confession Matâ—h 8. they alledge that such a profession of Faith as the Father reveales to particular persons is the ground of a visible Church and so who ever is a member of that Church must both professe Faith and have the Spirit to indite that profession Answer This is a strange Argument For first we may not admit that the Church founded upon the Rock is every particular visible Church The priviledges of the Catholike and visible Church which the Iesuites by all their wrestlings have never been able to extort from us for their Idoll
the Keys to every beleever for some beleevers are not Members of any Church and the Keys are onely for Domesticks Neither doe they put the Keys into the hands of beleevers alone for so Judas and many Pastours for want of true fayth could not validly either preach or baptize The Keys therefore are not promised to Peter under the notion of a beleever but in the quality of an Apostle and Elder of the Church as is cleared in the paralled places of Math John where the gift here promised is actually conferred upon all the Apostles who all were Elders and whose Office of opening and closing the doores of Heaven was to remaine in the Church to the worlds end not in the hand of every beleever but of the Governours of the Church joyned in that Presbytery which other Scriptures doe mention Secondly they reason from Maâ— 18. who ever is the Church to whom scandalls must be told and which must be heard under the pain of Excommunication they have the power of Church Censures But the people are that Church Ergo. Ans we deny the Minor with the good leave of our Brethren for albeit they are wont to make the people alone without their Officers the Church in this place proving hence the peoples power of Jurisdiction before they have any Officers also their power to cast out all their Officers when they have gotten them yet now they have gone from the Separatists thus farre as to say that the people alone cannot be the Church here mentioned but the Church must be the people with their Officers whom now they will be loth as sometimes to make meere accidents and adjuncts of this Church for now they hold them for integrall Members so necessary that without them no censure at all can be performed upon any They goe here a little further telling us that the Church in this place cannot be the people though with their Officers but must be taken for the Officers with the people because both the Power and the Execution of censures belongs to the Officers alone though in the presence of the people and with their consent and concurrence They tell us that the Right and Authority of censures is given onely to the Presbytery of governours in such a manner that the Presbytery can be censured by no others neither can any other be censured not onely without their consent but not without their action We adde a third steppe whether our former arguments must draw them that the Church here meant must be the Governours alone without the peoples concurrence for if Excommunication the great act of government did belong to the people either by themselves alone or joyntly by way of concurrence with their Officers it would follow that the people were either sole governours above their Officers or joynt governours with their Officers which albeit our Brethren did hold lately with the Separatists yet now they will not assert so much the more as they declare it to be their judgement and practice that the Elders alone without the People doe meete apart in their Presbytery to heare all offences and to prepare them for publicke Judgement whence I thus argue They to whom offences are to be told immediatly after the two or three witnesses are not heard They are the Church to whom in this place the power of excommunication is given but the Elders alone without the People being set apart in their Presbytery are they to whom offences are to be told c. Ergo The Major is cleare from the Text for it speaks but of one Church which must be told and heard under the paine of censure The Minor is their own confession and practice and if that meeting of the Elders to whom they tell the offence for preparation of the processe to their peoples voice be not the Church here mentioned Then their ordinary practice of bringing scandalls first to the Presbytery before they be heard in the Congregation shall be found not onely groundlesse beside the Scripture but altogether contrary to the Scripture in hand for the method here prescribed is that the Church be told when the witnesses are not heard if therefore that company which is told after the witnesses are contemned be not the Church Christs order is not kept and the Church gets wrong Thirdly they reason from 1 Cor. chap. 5. ver 4.5.7.12.13 They who are gathered together with the Apostles Spirit and the Power of Christ to deliver the incestuous man to Sathan Who were to purge out the old Leaven and to judge them that are within and put away the wicked Person they have power to excommunicate but the People doe all these things Ergo. Answer the Minor is denyed First that gathering together might well be of the Presbytery alone which our Brethren grant most meete in divers preparatory acts to censure Secondly if it were of the whole people which can not be supposed in Corinth where the People and Officers were so many that the Congregations as in Jerusalem and else where were more then one yet suppose that all the people did meete to the excommunication of that wicked man this proves not that every one who did meete unto that censure had either the power or the execution of it more then of the Word and Sacraments to which they did more frequently meete Thirdly the purging out of the old Leaven and the putting away the man is commended indefinitely to these unto whom the Apostle wrote which our Brethren grant cannot be expounded without sundry exceptions First none doubt of women and children againe in the next chapter it is written indefinitely you are sanctifyed you are justifyed your Bodyes are the Temples of the Holy Ghost this must be restricted to the elect and regenerate except we will turne Arminians Everywhere in Scripture indefinite propositions must be expounded according as other Scriptures declare the nature of the matter in hand so here the act of purging and putting away ascribed indefinitely to the Church must be expounded not of all the Members but only of the Officers of the Church For the Brownists themselves make not every Member to be a ruler nor doe our Brethren give the formall authority and power of censures to any other but Officers ascribing to the rest of the Members onely a Liberty of concurrence so that the next word of Judging is expounded by them of a Judgement of discretion not of any judiciall and authoritative Judgement which alone is in question Fourthly from Coll. 4.17 they reason the people of Colosse had power to admonish their Minister Archippus to fullfill his Ministery Therefore the People of any Church have power if neede be to excommunicate their Minister Answer First That however our Brethren pretend to have come off from the extremity of the Brownists halfe way towards us yet their arguments drive at the utmost of their old extremities at no lesse then a power for the people to excommunicate their Ministers
Thus farre the most of their reasons doe carry if they have any force at all Secondly the Antecedent may well be denyed all that the Apostle speaks to the Collossians indefinitely must not be expounded of every one of the people This precept of speaking to Archippus could not be better performed then by the Presbytery whereof Archippus was a Member Thirdly the consequence is invalid They might admonish therefore excommunicate Every admonition is not in order to censure it is a morall duty incumbent to every one to admonish lovingly and zealously his Brother when there is cause it is a sinne and disobedience to God if we let sinne lye upon any whom we by our counsell and admonition can helpe but to conclude that we have power to Excommunicate every man whom in duty wee ought to admonish is an absurdity which none of the Separatists will well digest Fifthly From Revel 2.14.20 The whole Churches of Pergamus and Tâ—yatira are rebuked for suffering wicked Hereticks to live among them uncensured Ergo it was the duty of all the Church to censure them Answer First the conclusion is for a power to the people to censure which our Brethren now deny Secondly The Antecedent may be denied for the fault of that impious Toleration is not laid upon the whole Church but expresly upon the Angell Thirdly the consequence is not good The whole Church might be reproved for a neglect of their duty in not inciting and incouraging their Officers to censure these Hereticks but a reproofe for this neglect inferreth not that it was the peoples duty to execute these censures Thus much our Brethren will not avow Sixthly They reason from Revel 4.4 The foure and twenty Elders sate on Thrones in white Robes with Crownes on their heads Ergo Every one of the Church hath a power of judging as Kings with Crownes sitting on their Thrones Answer First the conclusion ever inferres the full Tenet of the Separatists Secondly the consequence is very weake except many things be supposed which will not be granted without strong proofes first that this Type is argumentative for the matter in hand secondly that this place is relative to the Church on earth rather then to that in heaven thirdly that these Elders doe typifie the people rather then the Officers fourthly that the Thrones and Crownes import a Kingly Office in every Christian to be exercised in Church censures upon their brethren more then the white robes doe inferre the Priestly Office of every Christian to be exercised in Preaching the Word and celebrating the Sacraments Seventhly They reason from Galatian 5.1.13 the Galatians were called unto Liberty whereto they behoved to stand fast as to a priviledge purchased by Christ his blood Ergo Every one of them had a power to cut off their Officers Answer This is the Scripture whereupon our Brethren have lately fallen and make more of it then of any other I confesse their reasoning from it seemes to me the most unreasonable throwing of the holy Scripture that I have readily seene in any Disputant The whole scope of the place carrying evidentty a liberty from the burthen and servitude of the Law Their fathering upon it a new and unheard of sense to wit a priviledge of Church censures without any authority or proper power therein is very strange they cannot produce any Scripture where the word Liberty hath any such sense and though they could yet to give the word that sense in this place where so clearely it is referred to a quite diverse matter it seemeth extremely unreasonable Eightly Thus they reason The whole Congregation of Israel had power to punish Malefactors as in the case of Gibea in the message of Israel to the two Tribes halfe also the people had power to rescue from the hands of the Magistrates as in the case of Jonathan from Saul Answer The consequence is null for the practise of the Israelites in their civill state is no sufficient rule for the proceedings of the Church of the New Testament Our Brethren would beware of such Arguments least by them they entertaine the jealousie which some professe they have of their way fearing it be builded upon such principles as will set up the common people not onely above their Officers in the Church but also above their Magistrate in the State That it draw in a popular government and Ochlocracie both in Church and State alike Ninthly They thus reason Who ever doe elect the Officers they have power to ordaine them and upon just cause to depose and excommunicate them But the people do elect their Officers Ergo. Answer The major is denied for first election is no act of power suppose it to be a priviledge yet there is no Jurisdiction in it at all but Ordination is an act of Jurisdiction it is an authoritative mission and putting of a man into a spirituall Office The people though they have the right and possession by Scripturall practise of the one yet they never had either the right or the possession of the other Secondly suppose the Maxime were true whereof yet I much doubt unlesse it be well limited Ejus est destituere cuius instituere that they who give authority have power to take it backe againe yet we deny that the people who elect give any authority or office at all their election is at most but an Antecedent Sine quo non it is the Presbytery onely who by their Ordination doe conferre the Office upon the elect person Finally They argue No act of Jurisdiction is vâ—lid without the peoples consent Ergo to every act of Jurisdiction the peoples presence and concurrence is necessary Answer The antecedent in many cases is false a gracious Orthodoxe Minister may be ordained a Pastor to a Hereticall people against their consent an Hereticall Pastor who hath seduced all his flocke may be removed from them against their passionate desires to keepe him but the Consequent is more vitious where ever consent is requisite their presence much lesse authoritative concurrence is not necessary all the souldiers are not present at the Counsell of War and yet the decrees of that Counsell of War can not be executed without the consent and action of the Souldiers every member of the Church of Antioch was not present at the Synod of Jerusalem diverse members of the Independent Congregations are absent from many Church determinations to the which upon their first knowledge they doe agree CHAP. X. Independencie is contrary to the Word of God THe Divine Wisedome which found it expedient for man before the Fall not to live alone hath made it much more needfull for man to live in Society after his weakning by sinne Woe to him that is alone for if he fall who shall raise him up The best wits of themselves are prone to errors and miscarriages and left alone are inclined to run on in any evill way they have once begunne But engagement in
erect their Congregation the successe was no better their Ship scarce well set out was quickly splitupon the Rocks was soone dissipate and vanished When Johnstoun Ainsworth would make the third assay and try if that tree which neither in England nor Zealand could take roote might thrive in Holland at Amsterdam where plants of all sorts are so cherished that few of the most maligne qualite doe miscarry yet so singular a malignity is innate in that seede of Independency that in that very ground where all weedes grow ranke it did wither within a few yeares new Schismes burst that small Church asunder Johnstoun with his halfe and Ainsworth with his made severall Congregations neither whereof did long continnue without further ruptures Behold who please with an observant Eye these Congregations which have embraced Independency they shall finde that never any Churches in so short a time have beene disgraced with so many so unreasonable and so irreconcileable Schismes Against these inconveniences they tell us of two remedies the duties of charity and the authority of the Magistrate but the one is unsufficient and the other improper The duties of charitie are but mocked by obstinate Hereticks and heady Schismaticks to what purpose are counsells rebukes intreaties imployed towards him who is blowne up with the certaine perswasion that all his errors are divine truthes that all who deale with him to the contrary are in a cleare error that all the advices given to him are but the words of Satan from the mouthes of men tempting him to sinne against God As for the Magistrate oft he is not a Christian oft though a Christian he is not Orthodoxe and though both a Christian and Orthodoxe yet oft either ignorant or carelesse of Ecclesiasticke affaires and however his helpe is never so proper and intrinsecall to the Church that absolutely and necessarily she must depend thereupon Now all our Question is about the ordinary the internall the necessary remedies which Scripture ascribes to the Church within it selfe as it is a Church even when the outward hand of the Magistrate is deficient or opposite Our sixth and last Argument That which everteth from the very foundation the most essentiall parts of discipline not only of all the reformed but of all the Churches knowne at any time in any part of the world till the birth of Anabaptisme it can not be very gracious But this doth Independency The Minor is cleare by induction That the Government of the Scottish Church by Synods Presbyteries and Sessions sworne and subscribed of old and late by that Nation in their solemne Covenant that the same discipline of the Churches of France Holland Swiiz Geneva as also the Politie of the High Dutch and English and all the rest who are called Reformed is turned upside downe by Independency no man doubts for this is our Adversaries gloriation that they will be tied by no Oathes Covenants Subscriptions they will be hindred by no authority of any man no reverence of any Churches on earth to seperate from all the reformed that so alone they may injoy their divine and beloved Independency If you speake of more ancient times either the purer which followed the Apostles at the backe or the posterior impurer ages that the Politie of these times in all Churches Greeke and Latine is trodden under foote by Independency all likewise doe grant and how well that new conceit agreeth with the discipline practised in the dayes of Christ and his Apostles or in the dayes of Moses and the Prophets the preceding arguments will shew I confesse such is the boldnesse of the men against whom we now dispute that although they glory in their contempt of the authoritie of all men dead and living yet they offer to overwhelme us with testimonies of a number as well ancient as late Divines But who desire to see all that dust blowne back in their own eyes who raised it and the detorted words against the knowne mind and constant practise of the Authors clearely vindicated and retorted let them be pleased to take a view of Mr. Pagets Posthume Apologie where they will finde abundant satisfaction in this kinde For the other side a great bundle of arguments are also brought we shall consider the principall First To whom Christ hath given the right of excommunication the greatest of all censures they in all other acts of Jurisdiction and in all acts of Ecclesiastick discipline are Independent But Christ hath given the right of excommunication to every Congregation and to these alone Ergo c. They prove the Minor Unto the Church Christ hath given the right of excommunication Mat. 18. Goe tell the Church if he heare not the Church let him be to thee as an Ethnicke But every Congregation and it onely is the Church because in the whole Scripture the word Church where ever it is not taken for the Church universall or invisible is ever understood of a single Congregation which in one place with one Pastor serveth God Answer Passing the Majors we deny the Minors and affirme that no where in Scripture the word Church may be expounded of their Independent Congregation and least of all in the alledged place If we will advise either with the old or late Interpreters or with the best and most learned of the Adversaryes themselves who affirme with us that by the Church Math. 18. no Congregation can be understood unlesse we would bring in among Christians most grosse anarchy except we would set down on the Judgment seates of the Church every member of the Congregation men women young old the meanest and weakest part of the people to decide by the number not the weight of their voyces the greatest causes of the Church to determine finally of the excommunication of Pastors of the nature of haeresie and all doctrine and that with a decree irrevocable from which there may be no appeal no not to an Oecumenicke Synod Wherfore beside the rest of the Interpreters a great part of the Adversaries by the Church in this place understand no whole Congregation nor the most part of any Congregation but a select number thereof the Senate or Officers who cognose and discerne according to the Scriptures This is enough for answer to the argument but if further it be inquired the Senate of which Church is pointed at in this place whether of a Parochiall Church or Presbyteriall or Nationall or Oecumenicke or of all these Ans It seemeth that the Senate of all the Churches must here be understood and especially of a Presbyteriall Church at least not of a Parochiall onely and independently as our Adversaries would have it By no meanes will we have the Session of a Parish prejudged and are well content that the authority of Parochiall Sessions to handle their own proper affaires should be grounded upon this place onely we deny that from this place a Church-Session hath any warrant to take the cognition of things common to it selfe
with the Neighbouring Congregations or yet to governe her proper affaires absolutely and independently so that none may attempt to correct her when she erreth or by censure to put her in order when she beginneth by heresie schisme and tyranny to corrupt her selfe and others That in this place principally the Senate of a Presbyteriall Church is understood is cleare for of such a Church Christ here speaketh as were the Churches at Jerusalem Antioch Corinth and others in the new Testament which we proved before to have bin presbyteriall The Senate of such Churches attending on government and discipline is here called the Church as elsewhere Act. 5.20 It seemed good to the Apostles Elders and whole Church The Church met to cognosce on the questions from Antioch cannot be understood of all the thousand Christians at Jerusalem it must then be taken of the Presbytery to which the cognition of such questions doth belong In the fourth verse of the same chapter Paul is said to be received of the Church the word may well be expounded not of the whole Body but of a select number thereof even the Presbytery as in the 21 he is said to be received of the Apostles and Elders before the multitude had met together Only observe that however we affirme the Senate of a Presbyteriall Church cheifely here to be established yet we understand not this in a way independent from provinciall Nationall or Oecumenick Synods for all these meetings in their owne place and order are also grounded on this passage as before hath beene declared Their second Objection The practise of the Church of Corinth approved by the Apostles is the due right of every Parochiall Church and single Congregation But the censure of Excommunication was the practise of the Church of Corinth approved by the Apostle 1 Cor. 5.12 13. Do we not judge them that are within therefore put away from you that wicked person This judgement is authoritative and this putting away is the censure of Excommunication cutting off from the body of Christ which censure is here committed unto the Corinthians being gathered together in one vers 4. and so to them all and every one of them for to them all the Epistle is written and not to the Presbytery onely Answ The Maior must be denied for two causes First The practise of the Corinthians was grounded not onely upon the expresse command of the Apostle but also on the singular presence of the Apostles Spirit and authority with them in pronouncing the sentence of Excommunication against that incestuous person v. 3. I as present in Spirit have judged already This singular priviledge of the Corinthians is not a ground of common right to every Church who wants the authority of the Apostles expresse command and singular presence Secondly we may not argue from the Church of Corinth to every Congregation for it is proved before that the Church of Corinth was not Congregationall but Presbyteriall consisting of so many as could not meete commodiously in one private roome also it had within it selfe a Colledge or Senate of many Pastors Elders and Prophets to such a Church we grant willingly the exercise of all acts both of Ordination and Jurisdiction The Minor also cannot be admitted but with a double distinction the act of Excommunication is given to the Church of Corinth not according to its whole but acording to the select part to wit the Presbytery thereof It maketh nothing against this that the Epistle is written to the whole Church for what is written to the whole Church indefinitely must be applied according to the matter and purpose sometime onely to the Pastors excluding the people sometime onely to the people excluding the Pastors sometimes to both together to Pastors and Flock The first Epistle Chap. 1. vers 12. Every one of you saith I am of Paul I am of Apollos and I of Cephas this cannot be taken of the Pastors but of the people following Schismatically some one some another of the Pastors Likewise Chap. 4. vers 1. Let a man so count of us as of the Ministers of Christ must be taken of the people as Chap. 3. vers 12. Now if any man build on this foundation gold silver precious stones is to be understood of the Pastors as Chap. 4. vers 2. Also it is required in Stewards that a man be found faithfull but the most of the other places are to be expounded of both Now that the preceding passages concerning the Church-censures are not true of the whole Congregation it appeares for beside the absurdity of confusion Anarchy it would follow that very women have right judicially to Depose and Excommunicate by their voyces their Pastors which the very Adversaries professe to reject as absurd albeit not congruously to their Tenets for it is not reasonable that the right which from these places they ascribe to every member of the Church should be taken away from women upon this onely reason that in 1 Tim. 2.11 a commandement is given to the women not to teach but in silence to learne for as the brethren of our Adversaries the Anabaptists have marked that place taketh away from women the publicke charge of Preaching but not of speaking in judgement or giving their voyce in Church-judicatories Surely nowhere absolute silence in Church-judicatories is injoyned to women we truly give the power of witnessing and of selfe-defence as well to women as to men in all Church-judicatories However that the censure of the incestuous man was not inflicted by the whole Church it appeares from the 2 Epist Chap 2. vers 6. Sufficient to such a man was the punishment which was inflicted of many Who were these many but the Officers who were set over the Church in the Lord Another distinction also would be marked that whatsoever right we ascribe to the Church of Corinth whether according to its whole or according to any of its parts whether we take it for a Presbyteriall or a Parochiall Church all that right is to be understood not absolutely nor independently which here is the onely question For the Church at Corinth had no greater priviledges then the Church of Antioch Now that in a dubious and controverted case and in a common cause the Church of Antioch was subordinate unto a Synod it was before proved Their third objection That which the Holy Ghost gives unto the seven Churches of Asia must be the right of every single Congregation But the Holy Ghost gives unto the seven Churches of Asia all Ecclesiasticke Jurisdiction within themselves Revel 2.2 Thou canst not beare with them which are evill and thou hast tryed them which say they are Apostles and hast found them lyars And ver 14. I have a few things against thee because thou hast there them that hold the doctrine of Balaam And ver 20. I have a few things against thee because thou sufferest the woman Jezabell to teach Here the Churches of Ephesus Pergamus and Thyatira are praysed
when they proceeded with censure against those who deserved it and are dispraysed when they held in the sword of excommunication and did not cast out Hereticks and prophane Persons Answ Both the Propositions are vitious The Major because the Churches in Asia were Presbyteriall not Congregationall This we proved of Ephesus and we know no reason why the rest should not be of that same condition Secondly Albeit the Churches of Asia at that time in the first preaching of the Gospell and so in the great paucity of Churches should have had no Neighbours with whom commodiously and ordinarily they could keepe society what is that unto the Churches of our dayes who live in the midst of many Sisters The Minor also may not be granted for that which the Text ascribeth to the Angell may not by and by be applyed to every Member of the Church We grant that great reason and many authorities doe prove and evince that the Angells in those places cannot be expounded of the single persons of Bishops but of the whole Body of the Presbytery in the which there was one man chosen by the Suffrages of the rest President for a time but that by the name of Angell should be understood every Member of the Church no reason will carry it Beside there is no consequence from one act of reproofe to the whole right of Ecclesiasticke government even in every case for a common cause and an appearance of errour and many other things will inforce a necessity of subordination Their fourth argument The right of the Church of Thessalonica and Colosse belongs to every Church But the Church of Thessalonica and Colosse had right to exercise every part of Ecclesiasticke discipline within their owne bounds Of the first see 2 Thessalonians 3.6 Withdraw your selves from every Brother which walketh disorderly and ver 24. Note that man and have no company with him that he may be ashamed Of the second see Col. 2.5 Joying and beholding your Order Ans Let the Maior be true of all the Churches of the same Species and Nature with these of Thessalonica and Colosse that is of all Presbyteriall That the Church of Thessalonica was such that it had moe Pastors it is proved from the 1 to the Thessalonians 5.12 Know them which labour among you and are over you in the Lord and admonish you that these were Pastors it is the minde of the best Interpreters Also that in Colosse beside others Epaphras and Archippus did labour in the word and doctrine is manifest from chap. 1. ver 7. and chap. 4.17 Further let the Maior be true of all Churches of that same state and condition with those named to wit when it falls out that few or no Neighbour Churches can be had with which such a society may be kept Concerning the Minor suppose that both the right and the exercise of all Ecclesiasticke acts were granted to the foresaid Churches yet the question is not touched except you adde independently and in every cause and case even of aberration and that without all remedy of appeale to any Synode Vpon this hinge the Question depends and of this the argument hath nothing Their fifth argument That which abolishes our liberty purchased by Christs blood and puts upon out necke a yoke equall to the Antichristian tyranny of Bishops is intolerable But the dependence of Congregations upon Presbyteries and Synods doth so Ans The Minor is false for the subordination of Churches imports no slavery taketh away no liberty which God hath granted it is Gods Discipline and Order it is the easie yoake of Christ not to be compared with the cruell bands of Bishops since the one is humane the other divine by the meanes of the one one man commandeth either according to his free will or according to the Canon-Law of the Pope but by the meanes of the other moe men advise in common according to the acts of the Reformed Churches grounded upon the Word of God The judgement seates of Bishops are meerely externall to the Church which they governe But Presbyteries and Synods are Courts internall for the onely members whereof they consist are the Comissioners of the Churches which they govern these Churches they represent the minde and desire of these Churches they doe propose unto these Churches they give account of all their administration they confirme and establish the rights of Congregations they doe not abolish nor labefactate any of them Sixthly These who have power to chuse the Pastor have also the right of the whole Ecclesiastick Discipline But every Parish hath that power Answ The Major is not necessary for there is a great difference betwixt the Election of Ministers and Ministers Ordination Deposition Excommunication and many other acts of Discipline Election is no act of Authority or Jurisdiction The Minor also is not true if you understand it of all the members of the Congregation for it is not needfull that Ministers should be chosen by the expresse voyce of every man muchlesse of every woman of the flocke Yea that Election doth not alwayes belong to the whole flocke except yee take election as many seeme to doe for a consent with reason to the which is opposed not every but a rationall dissent grounded upon cleare equity and justice certainely it is needfull at sometimes to misregard the peoples consent in chusing of a Pastor for why should not a flocke infected with heresie be set under an wholesome and Orthodox Shepheard whether it will or not and be rent from under the Ministrie of an hereticall Shepheard how much soever against its owne minde Their seventh argument That is not of God which maketh Pastors Bishops of other mens Diocesses and layes upon them the care of other Congregations then those to which the holy Ghost hath made them Overseers But the subordination of Parishes to Presbyteries and Synods doth this Answ The Minor is false for neither doth every member of a Presbytery become a Pastor to every Congregation subordinate to that Presbytery neither are Congregations consociated and conjoyned in a Presbytery altogether without the reach of the care and inspection of neighbour Pastors This is cleare not onely by the arguments formerly deduced from Scripture but by the daily practice of the Adversaries for themselves professe their care to oversee and admonish and rebuke and to use many other gracious actions as they have occasion towards neighbouring Churches without any blame of busie Bishops There is almost no difference at all of their acts and ours toward neighbouring Churches so farre as concernes the matter the onely question is concerning the fountaines and grounds of these acts they ascribing their actions onely to charity we not to charity alone but to authority grounded upon the former reasons This difference belongs not to the present plea. Their eight argument Onely Christ hath authority over the Kingdome of God the House of God the holy Jerusalem his owne Spouse his owne
Body But every single Congregation is the Kingdome of God c. Answ Passing by the Minor The Major is false and Anabaptisticke for by the same reason the Anabaptists exempt from all authority both Ecclesiasticke and Civill not onely every Congregation but every single person who are the members of Christ and his Spouse and in whom the Kingdome of God doth dwell The high and excellent stiles of honour which the Scripture gives not onely to whole Churches but to every particular Saint exempts neither the one nor the other because of their immediate subjection to God and Christ from the bonds and yoake of any authority either Ecclesiasticke or Civill which the Lord hath appointed in holy Scripture Christs internall government of soules by his Spirit albeit never so immediate taketh not away the externall administration of men either in the Church or Common wealth Who please to see much more upon this Question let them consult with Mr. Rutherfoord his Peaceable Plea with Appolonius and Spanheim with the Author of Vindiciae Clavium especially with the Divines of the Assembly their Answers to the Reasons of the dissenting brethren of purpose I have abstained from making use of any of these Writings at this time waiting for the Independents last Reply for their Reasons and the Modell of their positive Doctrin which they have made the world to waite for too too long a time CHAP. XI The thousand yeares of Christ his visible Raigne upon earth is against Scripture AMong all the Sparckles of new light wherewith our Brethren doe intertaine their owne and the peoples fancie there is none more pleasant then that of the thousand yeares a conceit of the most Ancient and grosse Hereticke Cerinthus a little purged by Papias and by him transmitted to some of the Greeke and Latine Fathers but quickly declared both by the Greek and Latine Church to be a great error if not an heresie Since the dayes of Augustine unto our time it went under no other notion and was imbraced by no Christian we heare of till some of the Anabaptists did draw it out of its grave for a long time after its resurrection it was by all Protestants contemned onely Alstedius after his long abode in Transilvania began in his last times to fall into likeing with some parts thereof pretending some passages of Piscator for his incouragement Alstedius Heterodox Writings were not long abroad when Mr. Meade at Cambridge was gained to follow him yet both these Divines were farre from dreaming of any personall raigne of Christ upon earth onely Mr. Archer and his Colleague T. G. at Arnheim were bold to set up the whole Fabricke of Chiliasme which Mr. Burrowes in his London Lectures upon Hosea doth presse as a necessary and most comfortabe ground of Christian Religion to be infused into the hearts of all children by the care of every parent at the Catechising of their family Our Brethrens mind in this point as I conceive they have Printed is this That in the yeare 1650. or at furthest 1695. Christ in his humane nature and present glory is to come from heaven unto Jerusalem where he was crucified at that time the heaven and earth and all the workes therein are to be burnt and purged by that fire of conflagration mentioned by Peter 2 Epist Chap. 3. At the same time all the Martys and many of the Saints both of the Old and New Testament are to rise in their bodies The Jewes from all the places where now they are scattered shall returne to Canaan and build Jerusalem in that City Christ is to raigne for a full thousand yeares from thence he is to goe out in person to subdue with great bloodshed by his owne hand all the disobedient Nations when all are conquered except some few lurking in corners then the Church of Jewes and Gentiles shall live without any disturbance from any enemy either without or within all Christians then shall live without sinne without the Word and Sacraments or any Ordinance they shall passe these thousand yeares in great worldly delights begetting many children eating and drinking and injoying all the lawfull pleasures which all the creatures then redeemed from their ancient slavery can afford In this Earthly happinesse shall the Church continue till the end of the thousand yeares when the relicks of the Turkish and Heathenish Nations shall besiege the new Jerusalem and Christ with fire from heaven shall destroy them afterwards followeth the second resurrection of all the dead good and bad for the last judgement Thus farre the Independent Preach and Print further Cerinthus himselfe went not if you will except the Polygamy and sacrifices of the old Israelits What truth may be in these things let the arguments which are usually brought either pro or contra declare Against the mentioned Tenet I reason first He that remaines in the heaven unto the last Judgement comes not downe to the earth a thousand yeare before the last Judgement But Christ remaines in the heaven unto the last Judgement Ergo. The Maior is unquestionable the Minor is proved from the Article of our Creede From that place he shall come to judge the quicke and the dead importing that Christ from the time of his ascention doth abide in the heaven at the right hand of the Father and commeth not downe from that place to the earth till he descend in the last day to judge the quicke and the dead I know they are not moved with the authority of any humane Creed yet they would doe well to speake out their minde of this Article as they doe of some others Surely to say that Christ shall come from heaven in his humane nature to abide a thousand yeares on the earth and then to returne againe to the heaven that he may discend the third time from the heaven in the last day to judge the quicke and the dead is so evident a perverting of that Article that Mr. Mead their great Doctor and leader in this Tenet to eschew it falleth into a very strange and singular conceit wherein I doubt whether any of the Independents will be pleased to follow him with all other Orthodox Divines he makes but two commings of Christ from the heaven to the earth the first at the Incarnation the second at the day of Judgement but this day of Judgement he extends to a round thousand yeares and this day to him is the onely time of the Millenary raigne We neede not refute this fancie for the best arguments which are brought for it are some testimonies from the Talmudicke Rabbins and these as I conceive understood against the true sence of the Authors The streame of Scripture and Reason runne more against this conceit then any other part of Chiliasme as the most of the Chiliasts themselves will confesse However what I brought from the Apostolick Creed of Christ his aboade in the heaven till the last day I prove it from Scripture Acts. 3 21. Whom
antiquity as our Brethren It is marvellous if in earnest they should encourage themselves in their Tenet by such testimonies of the Fathers as by the Catholick consent of all posterior antiquity and the unanimous profession both of Protestants and Papists this day are censured of error Who pleases to know the minde of antiquity in this subject Let him consult especially with Augustin de civitate dei Booke 20. almost through the whole and the Commentaries of Vives and Coqueus thereupon If humane authorities either ancient or moderne could give our Brethren any satisfaction in this question it were easie to present them with great store thereof Thus farre had I proceeded when by my Superiours I was called away from these Studies to an other imployment so what I intended to have spoken to the Anabaptists the Antinomians the Erastians and especially to the remainder of the Popish and Prelaticall Malignants I must remit it to another Season FINIS Isa 2. â— Mic. 4.3 Ioel 3. â— The first and chief Mean to extinguish the flames of our War is the waters of the heart poured out in prayers to God Lam. 2.3 Reformation after mourning is the second step to a solid peace Prov. 16.7 Psal 81.15 2 King 9.22 The corruption of the Church is the fountain of our present Misery The State cannot be 〈◊〉 til the Church be sâ—â—â— reformed Every man must help what he can to recover the languishing Church from her desperate Disease The offer of a strange and easie remedy of a â—ooking-glass The malignity of Errour 2 Tim. 2.17 â— Pet. 2.1 2 3 4 The Authors intention is to set down in a Table for the clear view of all the Errors which trouble us And that with justice loâ—â— towards all persons Onely forth is râ—gaâ—nâ—ng to the Truth The partition of the ensuing â—reatise Episcopacy was the Mother of all our present Sects Presbytery will be their Grave The Presbyteriall way of proceeding What England 〈◊〉 may expect from Presbyteries and Synods Satan is the great enemy of the Churches Reformation His chief instruments always have been professed friends to Religion Reformation at the beginning did run with an impetuous current What was its first stop The fountain of Protestant Dâ—scord The unhappy Principle of the Lutâ—eranes And the more unhappy Principle of the Anabaptists Somewhat of both these ways was entertained in England The original of the English Ceremonies and Episcopacy The original of the Separatists Brownism is a daughter of Anabaptism Bolton the first known Separatist in England hanged himself Brown the second Lâ—ader of that way â—ecanted his Schism and to his death was a very scandalous person The humour of Barrow the third Master of this Sect. The strange carriage of Johnson and Ainsworth the next two Leaders of the Brownists The horrible ways of Smiâ—â— their sixth Master The fearful end of Smith his wandrings A remarkable vengeance upon an erring spirit Robinson the last grave and learned Doctor of the Brownists did in the end undermine his Party Robinson the author of Independency They hold that all Churches in the world but their own are so polluted that they must be separate from Their injurious slanders of the Church of England Yet sometimes they say that communion may be kept therewith both in preaching and prayer Their like dealing with all the other reformed Their stâ—ing of 〈◊〉 Chu◠〈…〉 The matter of a Church they make to be real Saints onely Their unreasonable stricknesse in this one point is the great cause of their Schism The least sin of any Member of a Church defended is a just cause of Separation They place the Form of their Church in an expresse Covenant Seven may make a perfect Church yea two or three The erecting of a Church requireth neither the Magistrates nor Ministers assistance They put all Church power in a handful of people without any Pastor The Election Ordination Deposition and Excommunication of the Minister belongs to the flock and to it alone Every man of the Congregation may Preach and publikely rebuke not onely the Pastor but the whole flock yea and sâ—parate from it Some of them give the power of the Sacraments also to priâ—ate persons The solemnizing of marriage they give to parents but divorces they commit to the parties themselves They make every Congregation Independent and of soveraign Authority Their Judgement of Synods Their high conceit of their own way and injurious depressing of all others Churches Bells Pulpits Tithes Glebes Manses and all set maintenance of Ministers are unlawful Not so much as a Church-yard must be kept up for burial but all must bury in the fields They drive the abolishing of Church-rents so high as to make all goods common The days of the weâ—k the moneths the yeer of God they will not name No pulpits no hour-glâ—sses no Churches no Gowns All set prayer even the Lords prayer and all Psalms in meeter yea in prose if used as praises are unlawful Their opinion of preaching Sacraments Their straâ—ge way of celebrating the Lords Supper They reject catechisms the Apostles Creed and all reading of Scripture without exposition After preaching they prophesie Then comes the conference Brown for liberty of conscience His followers against it Their carriage towards the Magistrate They spoil Kings and Parliaments of their Legislative power They obliege the Magistrate to kill all Idolaters But to spâ—re all theeves They wil have the Universities destroyed Secular authors and learning must be abolished Preachers must studie no book but the Scriptures Independency the smallest of all the Sects of the time for number but greatest for worth of its followers The division of the following matter Independents the Separatistâ— off-spring When the fire of Brownism was dying out in Holland a little of its ashes carried to New England broke out there into a lasting flame By what means these ashes were kindled Master Cotton at first a great opposite to that way Master Cotton with little ado became the great patron of that Errour Master Cotton the misleader of Master Goodwin and others Master Cotton often deceived hath given his patrociny to divers grosse Errours Why God permits great men to fall in evident Errours His Prelatical Arminian and Montanistick Tenents His Antinomy and Familism Independency large as unhappy as Brownism Wherefore so much of the Independent way lies yet in darknesse The fruits of Independency in New England 1. It put thousands of Christians in the condition of Pagans 2. It marrs the conversion of Pagans to the Christian Religion 3. It did bring forth the foulest Heresies that ever yet were heard of in any Protestant Church A few examples of the many abominable Heresies of the New-English Independents The greatest part of thâ—ir chief Churches were infected with these errours Thâ— piâ—â—ty of these Hereticks seemâ—d to be singular Their malice against all who opposed them was singular especially against all their Orthodox Ministers and Magistrates Their Errours in opinion did
shall propound matters as they come to hand Concerning the Constitution of the Church consider their judgement first what they think of others then what of themselves All other Churches they condemn so far as to professe and practise a Separation from them The edge of their Arguments is usually directed against the Church of England alone but when their Doctrine or Practise is looked upon a little more neer it appears they shoot their Bolts at all other Churches in the world which refuse their Way For the Church of England they say it ought not to be called a Church or at best that it is a false and Antichristian Church out of the which every one though not persecuted must flee as they would avoid damnation A Sometimes in their calm mood they will give better words and acknowledge it to be a true Church That the Doctrine and Sacraments thereof are true That many thousands of its members are gracious and elect people B But their ordinary language is of another strain to wit That the Church of England is a meer Harlot divorced from Christ C That the Worship thereof is grosse Idolatry and the Service of the devil D That all the members thereof are unclean beasts and the limbs of Antichrist E That her best Preachers that preach most for Reformation are but Pharisees and Deceivers F That the Faith Grace and Comfort which by their Ministery they seem to bring to the hearts of the hearers is but meer delusion G That their Sacraments are Seals not of Grace but of the wrath of God H That all Communion with her even in the Word and Prayer is to be forsaken I The Unconformists did always zealously plead against the Corruptions of that Church but never against the truth of her being or the comfort of her Communion When by the force of persecution they were driven out then they did flee Of their own accord they did never separate but were ever most glad to live and die in her bosome willing to partake of her Worship and Sacraments whenever they were permitted to dissent in Doctrine and to abstain in practice from those things which they conceived to be corruptions K Concerning other Reformed Churches though free both of Liturgies and Bishops and many other of the English stumbling-blocks notwithstanding all their Reformation yet they pronounce their Worship to be idolatrous L their Government tyrannous and Antichristian M yea their very Constitution both in matter and form to be so vitious N that with a good conscience they cannot communicate with any of them O that the reformed Presbyteries and Synods are no better then the English Episcopacy P yea to Episcopacy they are so favourable that they professe their willingnesse to acknowledge all their Civil Power and much of their Ecclesiastical Jurisdiction Q 1. that the Presbyterian Divines have ever been as evil as Episcopal Q 2. that the vitious constitution and government of the most reformed Churches in Europe hath flowed from the ignorance and obstinacy of unhappie Calvin R 1. We must not be deceived with their pleasant words when they make fair professions of their hearty agreement in so many things with the other Reformed Churches and of their willingnesse to communicate with them both in Word and Sacraments R 2. These flatteries are contradictory both to their Doctrine and Practice for when they had left England they were so far from joyning with any of the Reformed that they ever erected new Churches after their own way and made it an open and avowed cause of Excommunication for any of their Members to communicate with the Churches of Holland among whom they did live R 3 also the crimes of the Church of Holland which they cry out upon are such which none of the Reformed Divines do condemn S On the other side the Nonconformists whom the Episcopal persecution did banish out of England were ever well content without erecting of a new Church to joyn themselves as Members to any of the forrain Churches Scottish Dutch or French according as they understood their Language or had occasion of abode among them Thus they do judge of others As for the form of that Tabernacle which they professe to build for themselves thus we may conceive it The matter or members of that Church they avow to be Saints but the Members of other Churches they pronounce them for the most part to be wicked and flagitious T The Nonconformists with all the reformed are willing to admit of no others to the Lords Table but these who are Saints by calling in whom they require three qualifications First That they have a good measure of knowledge and professe to beleeve the truth Secondly That in their life and conversation they be without scandal Thirdly That they be submissive to the Discipline of the Church But the Brownists presse a fourth qualification Were a mans profession never so fair and his knowledge never so great In all parts of Doctrine let him be most Orthodox and in his Conversation most harmlesse and inoffensive were he never so willing to joyn in all the Ordinances of God and to be governed according to the strictest Discipline of Christ notwithstanding all this they count him not qualified to be a Church Member except he declare publikely in the face of the Congregation such clear and certain signes of his real Sanctification and true Regeneration as gives full satisfaction not onely to the Minister and Elders and many of the people but to all and every one or at least the major part of the Church V If any prophane person should be admitted he should quickly so far pollute the whole Church that every Member thereof must needs become partaker of his sins X And if upon admonition they did not excommunicate him they themselves ought to be separated from as an infected and leprous Society Y They tell us yet more that not onely the profanenesse of one person doth pollute the whole Church but any one sin or errour of any one Member though godly and regenerate if after admonition he continue therein and be not excommunicate doth so defile the whole that it must be separated from Z To distinguish here betwixt sins greater and lesser to make some errours Fundamental and some preter-Fundamental it is to them a following of the Papists in their absurd distinction of mortal and venial sins the least Errour joyned with obstinacie to them is an Heresie and a just cause of Separation AA They acknowledge it is the fancy of the Anabaptists to separate for every fault and errour but that which alone displeaseth them in this fancy is a fault whereof the Anabaptists seem not to be guilty the not advertising of the Church of the fault and errour of the Member they complain of before they separate If this neglect be helped the rest of the fancy they seem to approve BB Thus much for the matter of their Church the
which they do belong neither do we know any such thing to be appointed by Christ our Lord for the maintenance of the Ministry in these dayes the bringing in of settled endowments and eminent Preferments into the Church hath been the corruption and to some the destruction of such as lived by them both Church-Officers and Church-members qqqq Cottons Way p. 38. The Deacons were elected and ordained for the serving at Tables to wit the serving of all these Tables which pertained to the Church to provide for which are the Lords Table the Tables of the Ministers or Elders of the Church and the Tables of the poore Brethren whither of their own body or strangers for the maintaining whereof we doe not appoint them to goe up and down to collect the benevolences of abler brethren but as the Apostles received the oblations of the brethren brought and laid down at their feet and thereby made distribution as the use of the Church required so the Deacons receive the oblations of the brethren every Lords day brought unto them and laid down before them and distribute the same as the need of the Church doth require rrrr Ibid. ssss Plaine-dealing p. 19. At some other places they make a rate upon every man as well within as not of the Church residing with them towards the Churches occasions and others are beholding now and then to the generall Court to study wayes to enforce the mantenance of the Ministry tttt Antap. p. 276. Have you not carried a greater port then most of the godly Ministers in the City or Countrey have not some of you the prime Lectures of the City and other good places of advantage and profit besides what some of you have from your own Churches Vide supra Chap. 4. wwww Bastwicks Independency p. 142.143 It is well known and can sufficiently be proved that godly Christians of holy conversation against whom they had no exception either for doctrine or manners and who offered themselves to be admitted members upon their own conditions and yet were not suffered to be joyned members onely because they were poore and this very reason was given them for their not-admission that they would not have their Church over-burdened with poore Ibid. It was replyed that the Congregation of which he was Pastor consisted of great Personages Knights Ladies and rich Merchants and such people as they being but poore could not walk so sutably with them wherefore he perswaded them to joyn themselves with some other Congregation among poore people where they might better walk and more confortably in fellowship with them xxxx Plaine-dealing p. 16. The Pastor begins with solemn prayer continuâ—ing about a quarter of an houre the Teacher then readeth and expoundeth a Chapter then a Psalme is sung which ever one of the ruling Elders dictates after that the Pastor preacheth a Sermon and sometimes ex tempore exhortes then the Teacher concludes with prayer and a blessing yyyy Cottons Way p. 66. First then when we come into the Church according to the Apostles direction 1 Tim. 1. We make prayers and intercessions and thanksgivings for our selves and all men zzzz I have heard the chiefe of our Brethren maintaine this publikely and I understand it is the practice of some of them in the City aaaaa Cottons Catechisme p. 6. Where there bee more Prophets besides the Elders they may Prophesie two or three if the time permit the Elders calling to them whither in the same Church or others if they have any word of exhortation to the people to say on bbbbb Ibid. And for the bettering of a mans selfe or others it may be lawfull for either young or old save only for women to aske questions from the mouth of the Prophets ccccc Answer to the 32 quest p. 78. Some think the people have a liberty to aske their questions publikely for their better satisfaction upon very urgent and weighty cause though even this is doubted of by others and all judge the ordinary practice of it not necessary but if it be not meekly and wisely carried to be inconvenient if not utterly unlawfull and therfore such asking of questions is seldom used in any Church among us and in most Churches never ddddd Anatom p. 26. In the matter of singing of Psalms they differ not only from us but are also at variance among themselves some thinking it unlawfull for any to sing but he who preacheth and this hath been the late practice at Arnheim others thinking it unlawfull for women to sing in the Congregation hence some women at Rotterdam doe not sing I heare also they think it unfit for any at all in such times of the Churches trouble as this eeeee Ibid. fffff Vide supra Chap. 4. SS 1. ggggg If the question be of joyning in some few selected prayers read by an able and faithfull Minister out of the book as of the one side we are tender of imputing sinnes to these that so joyne Vide infra hhhhh hhhhh To that part of the Directory which recommends the use of the Lords Prayer they did enter no dissent an Answer to the 32 Questions p. 55. By a Liturgie and forme of prayer we suppose you meane not a forme of private prayer composed for the help of the weaker as for a forme of prayer in generall we conceive your meaning cannot be of that for it is evident that many Preachers constantly use a set forme of prayer of their owne making before their Sermons with whom the people refuse not to joyne ibid. p. 59. Wee acknowledge the Lords Prayer and other formes set downe in Scripture may be lawfully used as prayers due cautions being observed Cottons pouring out of the spirit p. 10. Not that I would discourage any poore soule from praying on a Book for I think as we may sing Psalms on a Book so we may in some cases pray on a Book iiiii Vide supra s Also see the Petition of the Inhabitants of the Colony of the Sommer Islands p. 2. Our children die unbaptized our selves are deprived of the Lords Supper our daughters cannot be given in marriage kkkkk Plain Dealing p. 40. At New Plymouth Mr Chancey stands for dipping in Baptism only necessary lllll Cottons Catechism p. 4. What manner of men hath God appointed to be received as members of his Church Answ Such as doe willingly offer themselves first to the Lord and then to the Church by confessing of their sins c. mmmmm This wee heare is their ordinary practice at London nnnnn Vide supra Chap. 4. Q R ooooo Vide supra ibid. ppppp This is the Apologists common profession qqqqq This also they professe as a cleare consequent of the former rrrrr Cottons way p. 68. The Lords Supper we administer for the gesture to the people sitting according as Christ administred it to his Disciples sitting Matth. 20.26 who also made a symbolicall use of it to teach the Church their majority over their Ministers in some cases and their Iudiciall
authority as Cosessors with him at the last Iudgement Luk. 22.27 to 30. sssss For this the Apologists did plead as much and as sharply as any ttttt I have heard some of their chiefe men discourse publikely enough to this purpose wwwww Cottons Catechism p. 10. The body of the Church hath power from Christ to enquire and heare and assist in the judgement of all publike scandals xxxxx Vide supra Chap. 4. TT yyyyy Vide supra Chap. 6. tt zzzzz Answer to the 32 Quest p. 61. If it appeare they who dissent from the major part are factiously or partially carried the rest labour to convince them of their errour by the rule if they yeeld the consent of all comfortably concurreth in the matter if they still continue obstinate they are admonished and so standing under censure their vote is nullified aaaaaa Ibid. If the difference still continue the sentence is still demurred even till other Churches have beene consulted with if the Church or the Elders should refuse the Testimâ—ny of other Churches according to God they will deny them the right hand of Fellowship c. bbbbbb Short story p. 32. Then Mâ—stris Hutchinson kept open house for all commers and set up two Lecture dayes in the week when they usually met at her house three or fourscore persons the pretence was to repeat Sermons but when that was done she would comment upon the Doctrines and interpret all passages at her pleasure she did lay all that opposed her being neare all the Elders and most of the faithfull Christians in this Countrey under a Covenant of works to advance her Master-piece of immediate revelations wherin she had not failed of her aime to the utter subversion both of Churches and civill State if the Lord had not prevented it Ibid. p. 34. What say you to your weekly publike meetings Answ There were such meetings in use before I came we began it with five or six and though it grew to more in future time yet being tolerated at the first I knew not why it might not continue The Courts reply There were private meetings indeed and are still in many places of some few neâ—ghbours we allow you to teach younger women privately and upon occasion but that gives no warrant for such set meetings for that purpose neither do yee teach them that which the Apostle commands to keep at home cccccc Apologet. Nar. p. 19. To the Magistrate we give as much and aâ— we think more then the principles of the Presbyteriall Government will suffer them to yeeld dddddd Williams paper Prop. 2. That the Saints are not to submit to the powers of the world or worldly powers and that the powers and governments of the world have nothing to doe with them for civill misdemeanors these Governours must keep in their owne spheare as Whales not to govern Whales but other fishes Lions not to governe Lions but the beasts of the forrest Eagles not to governe Eagles but the other foules of the ayre eeeeee Mr Williams related to me that Mistris Hutchinson with whom he was familiarly acquainted and of whom he spake much good after she had come to Rid Island and her husband had beene made Governour there she perswaded him to lay downe his Office upon the opinion which newly she had taken up of the unlawfulnesse of Magistracy ffffff Bloody Tenet p. 135. Williams sets down these words of Cottons modell The proper meanes whereby the civill power may and should attaine its end are only politicall and principally these five First the erecting and establishing what forme of civill Government may seem in wisedome most meet according to the generall rules of the Word and state of the people upon these words Williams comments thus from this grant I inferre that the Soveraign originall and foundation of civill power lies in the people whom they must needs meane by the civill power distinct from the Government set up and if so that a people may erect and establish what forme of Government seems to them most meet for their civill condition it is evident that such Governments as are by them erected and established have no more power nor for no longer time then the civill power or people consenting and agreeing shall betrust them with This is cleare not only in reason but in the experience of all Common-weals where the people are not deprived of their naturall freedome by the power of Tyrants How right this Commentary is Mr Cottons own words will declare set downe p. 140. In a free State no Magistrate hath power over the Bodies Goods Lands Liberties of a free people but by their free consent and because free men are not free Lords of their owne estates but are only stewards under God therefore they may not give their free consents to any Magistrate to dispose upon their Bodies Lands and Liberties at large as themselves please but as God the Soveraigne Lord of all pleases and because the Word is a perfect rule as well of righteousnesse as of holinesse it will be therefore necessary that neither the people give consent nor that the Magistrate take power but according to the lawes of the Word gggggg Vide supra Chap. 5. E. hhhhhh Bastwicks Independency second part Postscript p. 65. It may evidently appeare that all the projects of the Independents in getting prime places by Sea and Land and in the Armies and in the Townes Cities Forts and Castles and all other places and in all Committees is only for the advancement and fomenting of their Faction and this I conceive to be the only cause of all the linsie-woolsie Committees through the Kingdom iiiiii Williams Examination pag. 4. After my publike triall one of the most eminent Magistrates stood up and spoke Mr Williams said he holds forth that it is not lawfull to call a wicked person to sweare to pray as being actions of Gods worship kkkkkk Vide supra Chap. 3. TT WW AAA kkkkkk 2 Lieutenant Generall Cromwells Letter to the Parliament from Bristoll As for being united in formes commonly called uniformity every Christian for peace sake would study and doe as farre as Conscience would permit and from Brethren in things of the minde we look for no compulsion but that of Light and Reason in other things God has put the sword into the Parliaments hands for the terrour of evill doers and the praise of them that doe well if any plead exemption from it he knowes not the Gospell llllll Vide supra Chap. 2. HHHHH IIIII KKKKK mmmmmm 1 Vide supra ibid. mmmmmm 2 Vide infra mmmmmm 3. mmmmmm 3 Cottons Modell of power in the Bloody Tenet p. 140. The Magistrate in making Lawes about civill and indifferent things in the Common-wealth First he hath no power given him of God to make what Lawes he pleases either in restraining from or constraining to the use of indifferent things because that which is indifferent in its nature may sometimes be inexpedient in its use and consequently