REGAL Right of Episcopacy and do greatly Honour them for their Zeal against Superstition and Profaneness and for their Soundness in the Faith yet must declare in the Words of Mr. Baxter in his Discourse against the Revolt to a Foreign Jurisdiction which would be to England its PERJURY CHURCH-RUINE and SLAVERY Pag. 365. That we are Displeased with those Scots that have causelesly Quarrell'd with the Oath of Supremacy and SO HELPT TO Open a Door to a FOREIGN JURISDICTION which the Kingdom is Sworn against And therefore we cannot in Confcience have any Hand in setting it up in this Nation However we must do 'em so much Justice as to add §. 25 That we are fully perswaded their Soundness in the Faith is such that they will never approve of the late Classical Project as 't is designed by some of its Contrivers The true Faith hath obtain'd so great an Interest in their Hearts that they 'll never be wheedled to joyn in the same Comprehension with either Quaker or Vnitarian tho' they pretend a Zeal for the Classical Government If then the late Projectors propose their Model with an Expectation to decoy our Scotch Brethren into a Complyance with it they will find themselves I doubt not to have greatly failed in their Politicks seeing in the Issue their Project cannot but appear to be as vain as the Vnitarians threatning the Church of England to be for the Classical way is Ridiculous which yet they have done as may be seen in their Agreement with the Catholick Church P. 13. where it 's thus I wish the Church had not given and may never give cause to the Vnitarians either by Exclusion or Persecution to have Recourse to Mr. Calvin's Expedient §. 26 I might here take notice by whom this Classical Model was hatch'd and how it was nourish'd under the Encouragement and Warrant of a late State-Minister and was in its first Projection to be of the same Extent and Comprehension with the Friendly Society that there might be a more easie Coalescence when it should be most for the Advantage of those that were at the Head of it But to be over nice in the Enquiry were to make the thing it self now too considerable For whatever might have been expected from so hopeful a Design whilst it was to be carried on with all possible Privacy it has the Misfortune like some Medicines and Perfumes to lose both its Virtue and Savour too by being exposed to the open Air. But if we consider it in the first Contrivance it would be hard to give an Instance of a more Bold and Undigested Undertaking ever attempted by Thinking Men which makes it the more surprizing to find a Statesman tampering with it were it not that some Men delight in Paradoxes of which of late Years we have had not a few Instances and how far it is from being one to think either that our Brethren in Scotland could be prevail'd upon by these Gentlemen or the Orthodox Church of England frighted with the Ghost of a Classical Government I leave Wiser Men to judge To Conclude §. 27 When our Governours in their great Wisdom shall consider how strongly the Principles of the English Presbyterians and Congregationalists do Oblige 'em to confine themselves to Matters meerly Spiritual in their single Congregations how many Barriers are in pursuance of their Principles set up against their Intermedling with the National Church Form and that the very Government from which alone they are in danger if it should prevail would at the same time destroy that Church Form for which we plead will be fully satisfied in that Security our Principles do give unto them Nor can we think that our Nobility and Gentry will be fond of a Jure Divino National Church Government of any sort much less of the Classical which tho' it hath been in most Esteem amongst the Presbyterian Nobility and Gentry in Scotland yet now is become too heavy a Yoak for them to bear who therefore have lately discovered their disbelief of its Divine Right by a Legal Establishment of several Parochian Congregational Churches exempt from the Classical Government which they would never have done had they been of Opinion that the Classical way was injoyned them by a Divine Vnalterable Law so that as the Divine Right of the Classical Presbytery could never be Established in England in like manner it 's not like to continue much longer in Scotland And considering the true State of Affairs Ecclesiastical at this time we have good Reason to hope That as the Divine Right of any other National Church Government never yet gained a Legal Settlement amongst us so it never will and that therefore we may upon good Grounds reckon our selves to be in point of our Liberty Safe For as our Principles won't suffer us to harm the Church so our Legislators will never bring themselves and Posterity into the Bondage of any Jure Divino National Church upon which Account and no other can they think themselves obliged to disquiet Peaceable Dissenters FINIS
we would speak exactly neither a Classis of Officers Assembled nor a Company of Visible Saints combined can properly be called a Church They viz. the Independents deny a Classis of Officers to be a Church and We who are for Classes deny a Company of Saints combined without Officers to be a Church being both of them but PARTS of a Church part of the Matter of a Church and therefore PROPERLY no Church The Truth is tho' both a Classis and a Company of Saints combined without Officers have by Custom obtained to be called Churches yet PROPERLY they are but Parts or Members of the whole Church diversly combined But we add If we will speak exactly a Particular Congregation consisting of Officers and Members is not PROPERLY a Church but a Member of the Catholick Visible POLITICAL Church And if they much more some Members of that Member Visible Saints without Officers are Improperly called a Church Again here lies one of the great Mistakes in the Independent way That they imagine a Church without and before any Officers and then give them Power to make Officers So far the Learned Mr. Cawdrey §. 5 2. The Judicious Mr. Hudson states the Controversie after the same manner but more elaborately and with greater Logical Exactness and expresly affirms the Catholick Church Visible to be a Totum Integrale or POLITICAL Society to be a Corporation or Body Politick in which there is a Governing and Governed Part. And on the Supposition that the Catholick Church Visible is a Totum Integrale 't will unavoidably follow as Learned Mr. Calamy hath happily expressed it in his Preface to Mr. Hudson that the Congregational Government is not right The Truth is saith he the Position there held forth would utterly overthrow the Grounds and Pillars of the Congregational Government for if there be a Catholick Church Visible and this Church be not only a Church Entitive but a Church Organical and a Totum Integrale having all Church Powers habitually seated in the Officers of it which they have Commissions from Christ to Exert and put into Act upon a Lawful Call and if particular Congregations are Integral Parts and Members of the Church Catholick as the Jewish Synagogues were of the Jewish Church and if the Ministry Orders and Censures were given by Christ first to the Church General Visible and secondarily to the Church Particular then 't will follow that the particular Congregation is not the First Receptacle of Church Power and that all Church Power is not Entirely and Independently in a particular Congregation So far Mr. Calamy to whom I add That according to this Notion Visible Saints combined for Church Communion without Officers are not a Church Essential and have not a Power to choose Officers c. For upon this Principle it 's manifest yea 't is owned That to the Catholick Church Visible which is a Totum Integrale or an Organized Body a POLITICAL Church the Administration and Immediate Participation of Government and all other Ordinances are firstly and immediately given yea further it must be granted that particular Churches whether Congregational or Classical Provincial or National are not Properly Churches but Integral Parts of the Catholick Visible POLITICAL Church that whoever is a Visible Christian has an Immediate Right to all Ordinances and that the Relation of every Minister is firstly and habitually unto the Catholick Church Visible and secondarily to this or that Particular Church which is not Properly a Church that where-ever any single Christian comes he is a Member of the Particular Church in that Place and has a Right to all Ordinances tho he never joyn'd himself to any and whoever is ordained he is a Pastor of the Catholick Church may Administer all Ordinances whither soever he comes and Excommunicate Delinquents Tho' for Order sake his Power is not exercised yet the Power remains Entire in every Ordained Minister even in them who are called to take the Charge of any particular Church §. 6 1. On the other hand the First Reformers of all Perswasions subverted this Notion in their Opposition unto the Papists by denying such a thing as a Visible Catholick Church Sublato Fundamento tollitur opus And they who now own that the many Visible Christians scattered through the World may be called the Catholick Church Visible yet do strenuously oppugn its being a Political Church And these Congregationalists affirm the Church Catholick Visible to be Totum Vniversale Genericum or as they sometimes express it a Totum Essentiale that this Totum Genericum gives Essence unto its Species or Parts and is its Cause and in order of Nature before its Species as a Cause is before its Effects But then it must to prevent mistake be carefully observ'd that by Church Universal Visible they mean a Congregational or a Particular Church Essential which including the General Nature of a Church they call General or Vniversal but such as hath where the Combination is its Essentials existent antecedently to the Consideration of its being an Integrum or a Body Politick and as such is dressed with a Power of choosing its Officers and of becoming thereby a Totum Integrale or an Organick Body §. 7 2. Fit Matter Combined before formed into an Organick Body is with them the Church Essential the only immediate Seat of Church Power or to express it in the Words of Mr. Allen and Mr. Sheppard Def. of the Nine Proposit p. 88. The true Form of all Church Societies Instituted by Christ to which he hath given the actual Administration and Immediate Participation of Church Government and all other Instituted Ordinances as the Subject thereof is Congregational §. 8 These two Reverend Brethren do not I confess think themselves obliged to encumber this Controversie with those Logical Niceties of a Totum Genericum a Totum Integrale yet do they hold That the true State of this Controversie lies here concerning the NATURE ORDER and FORM of such Visible Societies as Christ Jesus by Divine Institution in the Gospel hath reduced his Visible Members unto for the Actual and Immediate Injoyment of all his Instituted Ordinances And the Chain of their Principles lies thus First There is a Particular Church Essential which is Congregational this Congregation is made up of Visible Saints who upon their Mutual Consent and Agreement to walk together according to Gospel Rule have an Immediate Right to Stated Communion in all the Special Ordinances of the Gospel that as they have Power to Combine together as aforesaid so being combined they have a Power of choosing their own Officers as being furnished with such have received Authority from Jesus Christ to Exercise Government and of enjoying all Ordinances of Worship within themselves §. 9 These then are the Points wherein Mr. Cawdrey Hudson and others who were for the Classical Churches and Government differed from the old Nonconformists and the English Presbyterian and Congregationalist For the Ecclesiastical Presbyterians held the Catholick Church
Visible to be a Body Politick the first Seat of all Ordinances and that the Pastor's Office was with Relation to the whole Catholick Church that they might Administer all Ordinances of Worship and Discipline wheresoever they came The Congregational Presbyterian in opposition unto 'em denied the Catholick Church Visible to be a Body Politick or Governed Society that Visible Saints combin'd for Communion in all Odinances whilst without Officers were a particular Church Essential tha these Churches had Power to choose their own Officers and that the Ruling Power of these Officers was confined within the Bounds of Congregational Particular Churches §. 10 Well then let us in the next place compare these distinct Notions with the late Heads of Agreement and see whether the Vnited Brethren fell in with the English Presbyterian Principles in this Matter or not §. 11 1. If we do but impartially observe the Design of this Agreement we shall find it to be nothing else than an Improvement of our Liberty in such a way as may most effectually convince them of the Church of England that nothing is more Remote from our Thoughts than a making the least Incroachment upon or in any wise an Intermedling with the National Church Form and whereas the Congregational and English Presbyterian Principles are best adjusted to this end as well as most Conform to the Gospel Rule we took special care in drawing up the Agreement to Assert and Explain their Principles And therefore as we did in the Preface and in the Title of the first Page positively declare against Intermedling with the National Church Form So §. 12 2. We did express our Dislike of that Principle on which either a Diocesan or Classical Church Government is erected For by the first Article in the first Section the Catholick Churches being a Totum Integrale a Society under an External Polity or Government is Disclaimed in these Words viz. But as for the Notion of a Visible Catholick Church as it may signifie its having been collected into any Formed Society under a Visible Head on Earth whether one Person singly or many collectively we with the rest of Protestants do UNANIMOUSLY DISCLAIM IT §. 13 3. Agreeably hereunto a particular Church ESSENTIAL with its Rights and Liberties is Asserted and Described first more generally Art 2. We Agree that particular Societies of Visible Saints who under Christ their Head are statedly joyn'd together for ORDINARY COMMUNION with one another in ALL THE Ordinances of Christ are Particular Churches That is to say a Congregation of Visible Saints statedly joyn'd together for these Ends. So that here is a Particular Church Essential asserted that this particular Church Essential is Congregational also cleared and as such agreed unto for it 's said that they are statedly joyn'd together for ORDINARY Communion with one another in all the Ordinances of Christ which cannot be but in one single Congregation But §. 14 4. There is special care taken to secure this Principle by declaring in the second Article That these Societies are to be owned by each other for Instituted Churches of Christ than which nothing can be more plainly delivered in opposition to the Classical Government §. 15 5. This particular Congregational Church Essential is more particularly described as to its Matter and Form Art 3. and 4. Besides §. 16 The Right of this Church Essential to choose its own Officers is secured by Art 6. That each Particular Church hath Right to choose their own Officers and being furnished with such as are duly Qualified and Ordained according to Gospel Rule HATH AUTHORITY from Jesus Christ for EXERCISING GOVERNMENT and of Enjoying ALL the Ordinances of Worship WITHIN IT SELF This then being the Turning Point between those who are for a Catholick Church Government and these who are for a Particular Congregational Government I will be the more distinct in showing what depends on a Right or wrong stating it §. 17 1. If this Article contains not the Truth then indeed the Cause must be yielded to the Classical Diocesan Provincial National Patriarchal and Papal Church Government For upon the same Reason the Government is stretched beyond a single Congregational to a Classical Church it must be carried to the outmost Bounds of the Catholick which is the Papal For it is impossible to carry it to a Classical or Diocesan upon any other Reason than as it is a Larger part of the Catholick Church Polity which still must pay a Deference unto a Larger until you come to a larger than that and at last to the Largest of all viz. the Papal which is a Truth that hath been so fully cleared by Mr. Baxter and is in its own Nature so very Plain and Obvious that a small Measure of Attention will help an ordinary Capacity to see into it §. 18 2. But if this Article of the Vnited Brethren DOTH contain the Truth and a particular Church Essential hath Power to choose its own Officers and being furnished with such hath received Authority from Christ to exercise Government and enjoy all Ordinances of Worship within it self then it unavoidably follows that Congregational Churches are in a Proper Sense Particular Churches that all Church Power doth firstly belong unto them and that Classical Provincial National Patriarchal Churches are not Properly Churches nor have they a Power over Particular Congregational Churches Besides §. 19 3. If the Vnited Brethren namely the English Presbyterian and Congregationalists do herein Assert no more than they are Authorized to do by the Gospel of our Lord Jesus then the First Reformers in their Separation from ROME and their setting up Churches of another sort than what were established by the Pope did no more than what they were empowered by Jesus Christ himself to do as will clearly appear by an Impartial Proposal of the Judgment of the Learned Gilbertus Voetius Meinardus Shottanus and Carolus de Maetz Divinity Professors at Vtrecht which upon such Mighty Considerations as relate to the Vitals of the Reformation they gave in the resolving some Cases proposed unto them on the Forming that Particular Church of which one Mr. Park was chosen Pastor who hath said enough to justifie what the Vnited Brethren have Asserted about a Particular Church ESSENTIAL and the Power of choosing her own Officers Consider then that the Questions proposed were 1. Whether such Faithful Persons as without the Authority of any Ecclesiastical Society either Classical or Presbyterial by Combination forming themselves into a Society for Communion in the Ordinances of the Gospel may be Acknowledged to be ESSENTIALLY a Church 2. Whether this Church ESSENTIAL hath Power to choose a Pastor To the first they answer That it is and may be said to be Essentially a True Church of Christ Distinguenda est say they Ecclesiae Particularis Essentia ab INTEGRITATE Perfectione ejus ORGANICA Voet. Pol. Eccles Part. 1. Lib. 1. Cap. 3. to wit an External Visible Instituted Parochial Particular Church Their