vehemently contend for the needlesnesse of any to come to the Table what ever be the practice of all the rest of the Reformed Churches But they will have the holy Seales carried from the place where the Minister preaches to the people in their Pews or where ever else they have their ordinary places for hearing of the Word although most easily in their small Congregations without any disturbance all might bee brought to the Table sssss But their maine difference from all the Reformed and greatest consonancy with the Brownists is in this that as they teach all outward signes of Worship in the time of the Celebration to be Idolatry and hereupon declare the necessity of all men who will follow the example of the first Communicants to keep on their Hats all the time of this holy action so likewise the Independents begin to teach their disciples for however at Amsterdam this day the named Doctrine bee not fully practised the men there covering their heads in the time of the Celebration but every one uncovering during the time of their own personall participation of the Elements yet we are now taught at London that covering is most requisite at the time of participation That this act is a Rite significant to the Communicants of their Table-honor and fellowship with Christ also that the Minister in all his Celebration must be uncovered and that in sign of his service to the Communicants as the Lords much honoured children sitting covered when they eat of their Fathers meat ttttt After all the Worship is ended the Congregation may not yet be dismissed but one ordinance more in the end of the day must be attended the exercise of Discipline in this the Independents come up fully to their masters the whole people must be present to heare judge and voyce at every act of Discipline wwwww In any Congregation the acts of discipline when best managed are very tedious and long but with them more then anywhere else for their contentions are more and more tough as we may see in the best ruled Congregations that ever they had That of Arnheim and Roterdam if the praise given by the Apologists to them be just there the exercise of discipline hath bin very tedious the whole Congregation to their extreme wearinesse and fretting have been forced to lay aside the works of their ordinary calling for many dayes of the week to attend the Iudging of these causes which on the Sabbath dayes could not be ended xxxxx In the Cognition of these causes every member of the Congregation must be satisfied in his own minde concerning every passage of every action for they doe not proceed by the plurality of numbred voyces but with the harmonious consent of all who have right to voyce yyyyy And if it fall out that any doe dissent from the most they appoint in that case paines to be taken for the information of the dissenters that they may consent but if these paines prove fruitlesse and the Dissenters refuse to joyn with their brethren they are declared obstinate and to have lost the right of voycing for that time zzzzz Yea which is worst of all and which puts these Congregations upon the smallest occasions upon unavoydable and remedilesse divisions they appoint all who continue in their dissent in any matter of weight to be farther proceeded with for their contumacy aaaaaa The publike meetings of the Brownists are so long and tedious that we doe not heare of their stomack for any private but the Independents are yet for private meetings how long they will be in love with them we cannot say for in New-England where they were most in request their fruits have been very bitter these meetings of a middle sort betwixt Congregationall and Domestick were the occasion very neere to ruine both that Church and State for in these it was where under the pretence of religious conference and re-petition of Sermons false doctrine and wicked calumnies against the most Orthodox of the Ministers and Magistrates were spread for the renting and had not God prevented it the destroying of the State both Civill and Ecclesiastick bbbbbb For the present where they are in gathering of their Congregations these meetings in private houses of all who will are a very pregnant meanes to steale away men and women from their own Pastors but if once their gathering of Churches were at an end and their greatest care were for the keeping and edifying of what they had gotten it is like that then they would be as cautious as now all other Churches are even the Brownists and these of New-England of such meetings which except well moderated and limited under faire pretences are exceeding fit to make new divisions and ever to frame new Societies of some as it were more select and eminent Christians out of the common Congregation Concerning the Magistrate the Tenets of the Independents would bee well considered because of their open proclamation of their loyalty beyond and above all which the principles of any Reformed Church will permit them cccccc Had they magnified never so much their own vertues without the expresse disparagement of others had they put in the ballance with themselves an equall or a double number of the greatest men in any of the Reformed Churches who yet would be very ponderous when they lie in the Scales against five particular men the Authors of that comparison had they preferred themselves before all the Reformed Churches in a casuall contingent action not in a maine duty which their very principles are alledged to diminish had they whispered all this in the eares of their friends and not made a Proclamation of it to both the Houses of Parliament and that in print to be trumpeted out in the eares of all the world it might have been past over with the lesse either observation or offence But since in so publike a manner they have required the Magistrate to believe their great deferences to him and the smaller respect he can expect from any out of their way it seemeth very necessary to produce not these particular respects which the Reformed Churches professe according to their principles to give unto the Magistrate continually have given according to their professions for these are well known to the world long before any of our new Censors were in being but what these singular duties may be which the Independents above all other men by their principles are forced to performe to Magistrates while they may be at leisure to publish them to the world I will here present unto them the materialls of some few short observations for that purpose First that divers of their party and those of very eminent note though miscarrying in other things yet keeping fast to the way of Independency have denyed to the Magistrate all power over any of the Godly dddddd And others of them with the grossest Anabaptists have denyed the lawfulnesse of any Magistrate at all
God alone for any tollerable subsistence and their very being albeit we are hopefull the Lord is reserving good things for them who had so much Faith charity and Courage as to venture all for the cause of God and their Brethren the more unkind men have proved unto them The Lord who hath been witnesse to all their intentions actions and sufferings will in his owne time accordingly reward them and will not let them be ashamed of their first hopes and constant desires upon the which himselfe for a long time did shine so evidently from the Heaven as ever upon any enterprise on the Earth Though now that brightnesse be much ecclipsed and overclouded yet we are expecting with passionate desires and confident hopes the dissolution of these clouds and the dispelling of the present darkenesse by the strength of the Beames of his ancient and undeserved kindnesse towards that now suffering and much distressed Nation But insensibly my pen hath runne beyond the bounds of a short Epistle albeit my experience of your Lordships readinesse to dispence with your friends indiscretion makes me secure of my pardon I will detaine your Lordship no longer I lay downe my Booke at your Lordships feet to be given to the world by your Lordships hand If it be received with so much candor and charity by every Reader as I know it is offered it may possibly prove serviceable Thus wishing to your Lordship in these dayes of deepe and dangerous tryalls and too great defection of many constancy and daily increase of affection to all truth Piety Iustice and every Vertue I remaine Your Lordships in all Christian duty to be commanded R. Baylie London Novemb. 19. 1645. The Principall Authors whose Testimonies are cited in the case of the Brownists 1 THe Brownists confession of Faith printed by themselves 160â— 2 The Brownists Apoâ—ogy printed 1604 3 Robert Brownes Life and manners of true Christians printed 1582 4 Henry Barrow his briefe discovery of the false Church 1590 5 Henry Barrow his plaine refutation of Mr Gifford 1590. 6 Francis Iohnsons enquiry and answer to Thomas Whites Discovery of Brownism 1606 7 Francis Iohnsons Christian plea 1617. 8 Iohn Cann his guide to Sion 1638 9 Iohn Cann his necessity of Separation 1638. 10 Apologia Iusta quorundam Christianorum c. per Iohannem Robinsorum 1619 11 Robinsons justification against Bernard reprinted at London 1640 12 Syons royall prerogative 1641. 13 A Light for the Ignorant 1638. The Principall Authors whose Testimonies are cited in the case of the Independents 1. An Apologeticall Narration by Thomas Goodwin c. 1643 2 Iohn Cottons Keyes published by Thom Goodwin and Philip Nye 1644. 3 Iohn Cottons way of the Churches in New-England 1645. 4 Iohn Cottons Sermons upon the seven Vialls 1642. 5 Iohn Cottons Catechisme or the Doctrine of the Church 1644. 6 An Answer to thirty two Questions by the Elders of the Churches in New-England published by Mr. Peters 1643. 7 An Apology of the Churches in New-England for Church-Covenant or a discourse touching Church-Covenant 1643. 8 A glimpse of Syons glory in a Sermon at a generall Fast-day in Holland by T. G. printed at London 1641. 9 Ieremy Burrowes Sermons upon Hosea 1644. 10 The personall raigne of Christ by Io Archer Pastor of the Church at Arnheim 164â— 11 Io Archers comfort for Beleevers 1645. 12 Mr. Burtons vindication of the Independent Churches 1645. 13 Iohn Goodwins Theo-machia 1644. 14 A short story of the rise reigne and ruine c. published with Mr. Welds large Preface 1644. 15 Mr Welds answer to Rathbans narration 1644. 16 Mr Cottons Letter to Mr. Williams 1643. 17 The Anatomist anatomised by Mr Simson 1644. We cite also for some matters of fact to which no satisfactory Answer hath been made hitherto by the Parties 1 Mr Edwards Antapologie 1644. 2 Mr Williams examination of Cottons Letter 1644. 3 Mr Williams bloody Tenet 1644. 4 Plaine-dealing or Newes from New-England by Thomas Lechford 1642. 5 The Anatomy of Independency by a Learned Minister of Holland 1644. 6 Doctor Bastwicks Postscript 1645. 7 Mr. Prinns fresh discovery 1645. The CONTENTS of the following Treatise The Preface THe chiefe and first meane to extinguish the flames of our warre is the waters of our heart poured out in prayers to God pag. 1 Reformation after mourning is the second step to a solid peace p. 2 The corruption of the Church is the fountaine of our present misery ibid. The State cannot be setled till the Church be first reformed 3 Every man would help what hee can to recover the languishing Church from her desperate disease ibid. The offer of a strange and easie remedy of a Looking-glasse 4 The malignity of Errour ibid. The Authors intention is to set down in a Table for the cleare view of all the errours which trouble us ibid. And that with Iustice and Love toward all persons 5 The partition of the ensuing Treatise 6 Episcopacy was the mother of all our present Sects ibid. Presbytery will be their grave 7 The Presbyteriall way of proceeding ibid. What England rationally may expect from Presbyteries and Synods 8 Chap. 1. The originall and progresse of the Brownists Satan is the great enemy of the Churches Reformation 9 His chiefe instruments alwayes have been professed friends to Religion ibid. Reformation at the begining did run with one impetuous current ibid. What was its first stop 10 The fountaine of Protestant discord ibid. The unhappy principle of the Lutherans ibid. And the more unhappy principle of the Anabaptists 11 Somewhat of both these wayes was entertained in England ibid. The originall of the English Bishops and Ceremonies ibid. The originall of the Separatists 12 Brownism is a daughter of Anabaptism 13 Bolton the first known Separatist in England hanged himselfe ibid. Brown the second leader of that way recanted his schism and to his death was a very scandalous person ibid. The humour of Barrow the third master of this Sect 14 The strange carriage of Iohnson and Ainsworth the next two leaders of the Brownists ibid. The horrible wayes of Smith their sixth master 15 The fearfull end of Smith his wandrings 16 Robinson the last grave and learned Doctor of the Brownists did in the end undermine his party 17 Robinson the authour of Independency ibid. Chap. 2. The Doctrine of the Brownists They hold that all Churches in the world but their own are so polluted that they must be separate from 20 Their injurious slanders of the Church of England ibid. Yet sometimes they say that communion maybe kept with her both in preaching and prayer ibid. Their like dealing with all the other Reformed 21 Their flattering of forraign Churches is not to be regarded ibid. The matter of a Church they make to be reall Saints only 22 Their unreasonable strictnesse in this one point is the great cause of their Schism ibid. They place the forme of their Church in an expresse Covenant 23 Seven may make a perfect Church
solemn debate upon it they speak as if they were either fully or very neere accorded with us professing their utter dislike of the Brownists unreasonablenesse herein but I professe this hath alwayes seemed to me their capitall and fundamentall difference the only cause of their separation from us and wherein if wee could either agree or accommodate there would be a faire possibility of accord in all things else at least so farre as to be united in one and the same Church but this difference is the great partition wall which so long as it stands will force them to continue their intolerable practice of separating from all the Reformed Churches in the world and that for fewer and more unjust causes then any who ever did carry the name of a Separatist to this day did pretend This seemes to bee the reason why both Apollonius and Spanheim very excellent Divines have begun their dispute with this question For the stating of the controversie consider how it stands betwixt us and the Independents at this time the Brownists for their separation were wont to alledge the impurity of our worship the corruption of our Government the open prophanesse of the most in our Congregations By the mercy of God the first is fully Reformed at least so farre according to the minde of our brethren that they have entred no dissenting vote to any one passage of the Directory for worship The Government also is so farre cleared in the Assemblie that they have entered their dissent from no part of it except that alone which concerns the Iurisdiction of Presbyteries and Synods and their dissent herein might and still may well be so carried as not to occasion any breach But the third is the great cause of division wherein they much out-runne the Brownists for they did never offer to separate upon this ground alone and the matter whereupon here they stumbled was only open profanenesse and that incorrigible either through want of power or want of care to remedy it If the profanenesse was not open and visible or if the Church had her full power to execute discipline and according to her power made conscience really to censure scandalls These things as I conceive would have abundantly satisfied the Brownists and cured their separation But the Independents now doe draw them up much higher then they were wont to stand They teach them to stumble not only at open profanenesse but at the want of true grace yea at the want of convincing signes of Regeneration They teach them to require not only a power and care in the Church to censure such profanenesse but also a power in every member of the Church to keep out all others with whom they are not satisfied in the truth of their grace So the question is not as usually it is made of the quality of the members of the Church but of the necessity to separate from that Church wherein we are not satisfied by convincing signs of the true faith and grace of every member at their first admission Wee grant it is earnestly to be wished and all lawfull meanes would diligently bee used both by Pastors and people to have all the members of a Church most holy and gratious and what ever lawfull overture our Brethren can invent for this end we with all our heart will embrace it or else be content to beare much blame We grant also that it is the duty of Church-Governours to keep off every scandalous person from profaning to their own damnation the holy things of the Lord and that it is the duty of these Governours not only to suspend from the holy Table all scandalous persons but farther to cast all such out of the Church without respect of persons in the case of obstinacy when by no meanes they can bee brought to satisfactory repentance we grant also that Church-Governours deficient in these duties ought themselves to be disciplined by the rod of Church-Censures these things were never controverted But the question is whether because of the admission of some to Church-membership who have not given satisfaction to every member of the Church in the point of their reall Regeneration a Church may lawfully be separated from as vitiously constitute for that essentiall defect in its very matter Our Brethrens constant and resolute practice albeit gilded over with many faire words maketh this to be the cleare state of the question against which I reason thus First What to Moses and the Prophets was not a sufficient cause of separation from the Churches of their time is not a sufficent cause for us to separate from the Churches in our times But want of satisfaction by convincing signes of the true grace of many members of the Church was not a sufficient cause for Moses and the Prophets to separate in their times Ergo The minor is cleare and uncontroverted for Moses and the Prophets were so farre from separating from the Churches of their dayes for want of assurance of the true grace of every person in these Churches that they remained still to their dying day in the bosome of these Churches comumnicating with them in the Word Prayer Sacraments and Sacrifices though they were assured of the evident wickednesse of the most of their fellow-members Moses knew the Body of Israel to bee a crooked and perverse generation Isaiah tells the Iewes that they were another Sodom Ieremy sheweth that Israel in his dayes was uncircumcised in heart no better then Moab Ammon or Edom Micah that the godly in his time were very rare as the summer fruits as the grapes after the Vintage of this truth all the Prophets are full yet for all this none of the Prophets did ever think of a separation All the difficulty then is in the major which thus we prove The Church in the dayes of Moses and the Prophets was one and the same with the Church of our dayes The House of God the body of Christ the Elect and redeemed people the holy Nation the peculiar treasure and spouse of the Lamb The difference of the true Church in any age is at most but in accidentall circumstances and not in any essentials so what ever morall evill doth defile the Church now and is a just cause of ejection or separation that must be so at all times especially under the old Testament where all the Ceremoniall differences that are alledged betwixt the Church then and now make for the strengthning of the Argument for then the causes of separation were stricter and smaller a little Ceremoniall pollution would then have kept out of the sanctuary much more a morall uncleannesse would have made the sacrifice abominable If therefore at that time the matter in hand was no cause of separating from the Church much lesse can it be so now when God hath given a greater liberty to the Church in her majority and when Christians are not so easily infected by their neighbours sinnes as of old in the dayes
make the Temple a type not only of Christs body and the Church universall but of every Congregation yet by what Scripture will they make legall uncleannesse typifie the estate of irregeneration And above all how will they make the exclusion from the Temple for legall uncleanesse a type of rejection from Church-membership for irregeneration Nothing more common then legall cleanesse in a person irregenerate and legall uncleanesse in a person regenerate Legall uncleanesse did never hinder any from Church-membership under the old Testament albeit for a time it might impede their fellowship in some services but irregeneration did never hinder communion in any service It is a question whether very scandalous sins did keep men ceremonially clean from the Temple and Sacrifices but out of all doubt irregeneration alone was never a bar to keep any from the most holy and most solemn services whether of the Tabernacle or Temple There are two other arguments couched in the conclusion of the debate First from the 3 of Matth. Iohn the Baptist excluded the Scribes and Pharisees and the profane people from his Baptism Ergo the officers and body of the people should not admit irregenerate people to be members of the Church Ans The consequence is not good from Iohn the Baptist to all the officers and body of the people nor from Baptism or any Sacrament to Church-membership nor from the Scribes Pharisees and profane people to every irregenerate person what loosnesse is in such reasoning But the worst is that the antecedent is clearly against the places of Scripture alledged Iohn the Baptist did not exclude either the Scribes or the Pharisees or the common people from his baptism but received all that came both the Scribes and Pharisees and Ierusalem and all Iudea and all the region about Iordan requiring no other condition for their admission to his Sacrament then the confession of sinne and promising of new obedience acts very feasable to irregenerate people His last argument is from Acts 8. Philip admitted none to his baptism but upon profession of Faith Ergo none should be admitted members of a Church without an evidence of their regeneration For shortnesse I mark but one fault in the consequence yet a very grosse one That profession of faith is made a certain argument of true grace and sanctification Will any of our Brethren be content to admit their members upon so slender tearms as Philip or any of the Apostles did require of their new converts Will the profession that Iesus is the Christ or such a confession of faith as Simon Magus and all the people of Samaria men and women after a little labour of Philip among them could make be an evident and convincing signe of regeneration Thus we have considered all Mr Cottons arguments let any man according to his conscience pronounce what strength he findes in any of them whether or not in them all together there be such firmnesse as to sustaine the unspeakable weight that is in the conclusion builded upon them I mean a necessity of separation from all the Reformed Churches except these of the Indepent way I may adde from them also and all else that ever have been in the world from the beginning to this houre for in none of them these hard conditions of satisfactory evidences of regeneration before persons can be admitted members were ever so much as required and among the Independents where these conditions have been required they were never found nor possibly can be found as they doe require them CHAP. VIII Concerning the right of Prophecying THe second question I propounded concerneth the dogmatick power so to call it of their Church-members They teach that the power of prophesie or publike preaching both within and without the Congregation belongeth to every man in their Church who hath ability to speak in publike to edification The Reformed Churches give this power only to Pastors and Doctors who are called by God and the Church to labour in the Word They do not deny to every Christian all true liberty in private as God gives them occasion in an orderly way to edifie one another nor do they deny to the sons of the Prophets who are fitting themselves for the pastorall charge to exercise their gifts in publike for their preparation and triall but publike preaching they do not permit to any who are not either actually in the Ministry or in the way unto it The Socinians and Arminians the better to advance their design of everting the publike Ministry do put it in the hand of any able man to preach the Word and celebrate the Sacraments The Brownists upon the mistake of some Scriptures give liberty to any of their members whom their Church thinks able to preach Mr Cotton and his Brethren in New-England did follow for a long time the Brownists in this practise yet of late feeling as it would seem the great inconveniency of this liberty of prophecying they are either gone or going from it for in their two last books The way of their Churches and the Keyes they not only passe this popular Prophesying in silence but also do evert the chiefe grounds whereupon before they did build it our Brethren here of Holland and London seem not yet to be accorded about it these of Arnhem did to the last day of their Churches standing maintaine it their gentlemen preaching ordinarily in the absence of their Ministers but at Roterdam Mr Bridge would never permit it yet Mr Simpson thought it so necessary an ordinance that the neglect of it was the cheife cause of his secession from Mr Bridge and erecting a new Church neither ever could these two Churches be united till after both Mr Bridges and Mr Simpsons removall their Successor did find a temper in this question permitting the exercise of prophesie not in the meeting place of the Congregation but in a private place on a week day our Brethren at London are for this exercise not only upon the former grounds but especially to hold a doore open for themselves to preach in the Parish-Churches where they neither are nor ever intend to be Pastors only they preach as gifted men and Prophets for the conversion of these who are to be made members of their new Congregations The reasons we bring for our tenet are these First Who ever have power to preach the word ordinarily have also power to baptise But only Ministers have power to baptise Ergo only Ministers have power to preach the Word ordinarily The Minor how ever the Arminians and some few of the late Brownists deny yet all the Independents grant it but they deny the Major which we prove by two Scripturall reasons first Christ conjoyns the power of baptism with the power of preaching Ergo who have the power of preaching have also the power of baptising which Christ hath anexed to it Matth. 28.19 Go and teach all Nations baptising them Their Reply that Christ speaks
particular Service of the Ministery Acts. 13.1 There was in the Church certaine Prophets and Teachers and the Holy Ghost sayd Separate me Barnabas and Saul to the worke whereunto I have called them and when they had fasted and prayed and layd their hands on them they sent them away Fourthly None of the people ordinarily have the gifts requisite for this action as skill to examine the Minister in all things he must be tried in a gift of publicke prayer a faculty to instruct and exhort the Pastour and people to mutuall duties Seventhly That power belongeth not to the people which disableth them both in their Christian and Civill duties But the power of Ecclesiastick Jurisdiction doth so The Major is grounded on the nature of all power and all gifts which God doth give for all are for edification and none for the hurt of these to whom they are given The Minor may be demonstrated by this That it layes a necessity upon all the people to attend in the Sabbath day upon the exercise of discipline which by the very length will make the Sabbath-Service insupportably burdensome and also will fill the mindes of the people with these purposes which naturally occurre in the agitation of Ecclesiasticke causes and cannot but cast out of common weake mindes much of the fruite of the preceding worship Further the peoples necessary attendance on all Ecclesiasticke causes will make the processe in the most causes so prolix as cannot but robbe the people of that time which they ought to imploy in their secular callings for getting of bread For every one of the people being a Judge must be so satisfyed in every circumstance of every action as to give their Suffrage upon certaine knowledge and with a good conscience now before this can be done in a few causes of the smallest and best ordered Congregations much time will be spent as the Church of Arneim found it in one cause alone though but a light one and betwixt two onely even of their cheife and best Members Eighthly That power is not to be given to the people which brings in the popular government of Morellius into the Church but the power in question doth so The Major is the common assertion of all the Brethren that they are farre from democracy and further from Morellius anarchy and that they are ready to forsake their Tenet if it can be demonstrated to import any such thing The Minor thus we prove That which puts the highest acts of Government in the hands of the multitude brings in the popular government for in the greatest democracies that are or ever have beene there were divers acts of great power in the hand of sundry Magistrates but the highest acts of power being in the hands of the people alone such as the making of Lawes the creation of Magistrates the censure of the greatest Offendors these were the sure signes of Supremacy that gave the denomination to the government Now we assure that the Tenet in hand puts the highest acts of Ecclesiastick Authority in the hands of the people For the Ordination and Deposition of Officers the binding and loosing of Offendours are incomparably the highest acts of Ecclesiasticke Jurisdiction These they put in the hand of the people That they doe conjoyne with the people the Officers to expound the Law and declare what is right and to give out the sentence makes nothing against the peoples Supremacy for in Rome and Athens at their most democraticke times and this day in the States of Holland in all the Provinces and every City where the people are undoubted Soveraignes they have their Magistrates and Officers in all their proceedings to goe before them to declare the case to take the Suffrages and to pronounce the Sentence As for them who of late have begun to put the whole Authority in the Officers alone and to give the people onely a liberty of consenting to what the Officers doe decree of their owne Authority wee say they are but few that doe so and these contradictory to themselves Also these same men give absolute Authority to the people in divers cases further that liberty of consent they come to call an authoritative concurrence Lastly the most of the arguments even of these men doe conclude not onely a liberty to consent and to concurre but an authoritative agency in the highest acts of Jurisdiction Ninthly They who have the power of Jurisdiction have also the power of preaching the word and celebrating the Sacraments unlesse God in his word have given them a particular and expresse exemption from that imployment But none of the people have power to preach the word and celebrate the Sacraments Ergo. The Major is built on these Scriptures which conjoyne the administration of the Word Sacrament and Discipline in one and the same termes and upon these Scriptures which lay a part of these administrations upon some men with an expresse exception of another part of them Math. 16.19 under the name of the Keys of the Kingdome of Heaven is comprehended the whole Ecclesiasticke power of the Word Sacraments and Discipline what there is promised Joh. 20. it is performed in these termes as the Father hath sent me so I send you But 1 Tim. 5.17 where this power is separated and distinguished the one part of Jurisdiction is ascribed to the ruling Elders with an expresse intimation of their freedome from preaching the Word and by consequence from celebration of the Sacraments The Minor was that none of the people have power of the word and Sacraments For the power of the Sacraments it is confessed not to belong to the people That the power of preaching the Word belongeth no more to them was proved in the former Chapter None of our Brethren doe ascribe the power of preaching to all the People but onely to a few of them who are able to prophesie so the power of Jurisdiction according to the ground in hand could be ascribed to none of the people but these few Prophets alone For the other side the Separatists and Master Parker in this point as farre wrong as the other bring many arguments but I will meddle onely with these which Master Cotton doth borrow from them in his way of the Churches and answer to the 32. Questions First from Math. 16.19 he reasons thus The Power of the Keys is given unto Peter upon the confession of his faith Ergo every Beleever hath the Power of the Keys Answer I deny the consequence for however upon the occasion of his confession the Keys are promised to him yet they are not promised to him because of his confessing nor under the relation of a beleever for if so then all and onely beleevers should have the full Power of the Keys but our Brethren will be loth to avow this direct Assertion of Smith the Sebaptist for they doe not ascribe the Power of the Sacraments to any beleever out of Office nor any power of
to this day which were much against the currant of scripture since all this while he hath beene sitting upon the Throne of his Father David and ruling his Church as King and Monarch thereof yet it were uncomely to confine the time of his reigne to come to a thousand yeares this were too small an endurance for his Monarchy Many humane Principalities sundry States and Empires which have beene and this day are in the world might contend for a longer continuance for this cause it seemes to be that Master Archer the most resolute Doctor in this question that I have met with makes the thousand yeares we debate of to be onely the evening of Christs Personall reigne but to the morning therof wherein at leisure all the processes of the Last Judgement are gone through he ascribes a great many more yeares readily another thousand and why not two or three or more thousands It is good to be wise to sobriety arrogant curiosity and presumptuous wantonnesse of wit â—s detestable though in the best men Seventhly the place makes Satan to be bound up onely from seducing the Nations that he should not be able as before the comming of Christ he was to misleade the Nations of the whole world to Idolatry a free doore then being opened to the Gospell in every Nation for their conversion to the truth but our new Doctors extend the place much further they will have Satan bound up for a 1000 yeares not onely from seducing Nations to Idolatry but from tempting any person to any sin this is contrary to these Scriptures which makes every Saint in all ages to fight not onely with flesh and bloud but with Principalities and Powers which makes Satan always to goe about like a roaring Lion seeking whom he may devoure and that so boldly that in the very presence of Christ he doth seeke to winnow the best of his Disciples yea the place in hand gives to Satan in the very time of the thousand yeares so great power upon multitudes of men who never were sanctified but ever his vassalls led by him at his will that he makes them compasse the holy City and the Campe of the Saints to fight against God till fire from heaven did destroy them Beside this famous place Master Archer Master Mattoun and T. G. in his glimps bring a number of other scriptures for their Tenet wherewith we neede not meddle for Master Petree and Master Hayne in peculiar treatises have answered them all onely the cheife of them which Master Burrows in his treatise upon Hos 1. is pleased to chuse out we will consider He builds much upon Daniel 12. as if it did prove the resurrection of some of the godly to an earthly glory a thousand yeares before the last Judgement he borroweth from the glimpse foure arguments word by word there is a fifth also in the glimpse which the most of that party doe much insist upon the first is taken from the second verse of that 12 chap. At the last Judgement say they all shall rise but in that place many doe rise not all Answer We prove that the Prophet speakes here of the last resurrection by two grounds which our Brethren will not deny First the resurrection unto life eternall is onely at the last day but the resurrection whereof Daniel speakes is expresly to life eternall not that prior resurrection which out Brethren aime at to a temporall Kingdome of a thousand yeares Secondly the resurrection of the wicked to eternall shame is onely at the last day for according to our Brethrens Doctrine the wicked have no part of the first resurrection and rise not till the thousand yeares be ended now the resurrection whereof Daniel speakes in verse 2. is expressely of the wicked to shame and death as well as of the godly to life and glory As for their Argument from the word Many it proves not that all did not rise but onely that these that did rise were many and a great multitude Therefore Deodate Translates the words well according to the sence of the Originall The multitude of these that sleepe in the dust The Collectives omnes multi are sometimes Synonemy's according to the matter in hand as omnes must sometimes be taken for multi so multi must sometimes be taken for omnes Secondly They reason from the third verse that in the last resurrection the bodies of all the Saints shall shine as the Sunne But in the resurrection whereof the Prophet speakes no body shines as the Sunne but some as the Starres others as the Firmament Answ The preceding verse evinces unanswerably that the Prophet here is speaking of the last resurrection to life everlasting as for the argument it doth not follow that they who here are said to have so much glory may not elsewhere be said to have more for that which here the Prophet intends to expresse is not the absolute but the comparative glory of the Saints however the least disciple should shine as the Sunne yet if ye compare his glory with the greater light of an other you may expresse the glory of both in the similitude of lightsome bodies lesse glorious then the Sunne if so these bodies differ one from another in degrees of glory for all that the Prophet here aimes at is onely this difference of glory Christ in the Gospell makes all the Saints to shine as the Sunne yet the Apostle 1 Cor. 15.45 distinguishing the different degrees of glory that is among the Saints scruples not to expresse the glory of the most of them in the similitude of bodies lesse glorious then the Sunne There is one glory of the Sunne another glory of the Moone another of the Starres for one Starre differeth from another Starre in glory so also is the resurrection from the dead Further will our Brethren affirme that the bodies of the Saints on earth during the time of those thousand yeares shall be so farre changed as to shine like the Starres and yet to eate drinke and sleepe so much glory can hardly stand with so much basenesse Thirdly They reason from the fourth verse The last resurrection is no mystery nor any secret to be sealed up to the end of the vision But the resurrection here spoken of is such a mystery as must be sealed up Answer First according to Mr. Burrowes expresse profession in the same place the Argument may be inverted for the first resurrection to the thousand yeares of glory he makes a Doctrine very well knowne and much insisted upon by all the Prophets before Christ but the Generall resurrection and life everlasting he makes to be a hid and secret Doctrine which the Prophets in the old Testament doe scarcely touch Secondly Life eternall and death eternall heaven and hell are to this day very great Mysteries to the most of the world and Scriptures concerning these are hid and closed above any other Thirdly The words speake not onely of the resurrection but of the
other opinions wee have mentioned in the following Treatise I hope our Brethren will either disavow and passe from them or else be content to bury them in their owne breasts till time and better information make them die and vanish without more moyse Thirdly the intent of the Order is to bring up the dissenting Brethren â—o approve of the Government agreed upon in the Assembly and allowed by both Houses of Parliament or if that cannot be to see how in some practises they may be forborn This doth suppose that our Brethren shall not be permitted to print preach or publish any thing against the Goverment established by Parliament also that in the practice of this Government they shall be obliged to joyne so farre with their Brethren as their principles may suffer This being I doubt not but in many things they shaâ—l be much forborn for whatever be the unadvised rashnesse of some in their way yet if they may be pleased according to their frequent offers as I remember to be constant members of our Presbyteries and Synods and there to give were it but their consultative voyce I beleeve that few of them shall ever be pressed to much more for if they agree among themselves and governe well their owne Congregations no controversie that concerns them will ever come before any superiour Assembly and if any complaint of their male administration or any matter of ordination or excommunication should come from them to be cognosced in a Presbytery or Synod the result might ever be to them as a matter of advice to be executed in their owne Congregations by their owne Pastors if they did finde it right or if it appeared wrong the Generall Assembly or at least the Parliament would give them so much satisfaction as on earth can be expected Albeit I am in opinion that no case meerly Ecclesiasticall shall ever need to goe from a Generall Assembly to a Parliament these two bodies are so friendly and neare of kin that none who knowes their nature and constitution will ever feare their discord I dare say that all the jealousies which are presented to the Parliament of England of a Nationall Assembly are meere Bugbeares and childish frightments arising alone out of mis-information and unacquaintance for both reason and experience will demonstrate that the Parliament of England cannot have on earth so strong pillars and pregnant supporters of all their Priviledges as free Protestant Assemblies established by Law and kept in their full freedom from the lowest to the highest from the Congregationall Eldership to the Generall Synod of the Nation No such Barres as these are imaginable either against Tyranny or Anarchy they are the mightiest impediments both to the exorbitancy of Monarchs which has been and is our misery and to the extravagancy of the common multitude attempting to correct and subject all Parliaments to their owne foolish desires which is like to be the matter of our next exercise and trouble Protestant Assemblies examined to the bottom will be found reall and cordiall friends to all the Iust Legall and reasonable Prerogatives of a Monarch to all the equitable and profitable Liberties of the meanest subject but above all to every due priviledge of a Christian Parliament Sometimes we laugh sometimes we grieve to see men afraid out of meere ignorance with that which we know is their great good I am perswaded that after a little experience Congregationall Sessions Clâ—ssicall Presbyteries Provinciall Synods and Nationall Assemblies will be embraced and sluck to by the Parliament of England as the greatest and most usefull priviledges of their great Charter My fourth remarke upon the Order in hand is that it speakes alone of the questions of Government whereby the Assemblie was retarded but nothing of the constitution of Congregations which never came to any considerable debate much lesse did ever retard the Assemblies proceedings and albeit the words of the Order might be extended beyond the Government to the constitution yet wee may not thinke that the House doth intend to tolerate the gathering of separate Congregations in this point we hope that the desired accommodation shall satisfie our Brethren and all tolerations shall be needlesse Themselves are witnesses of our most earnest Desires of our very reall indeavours and we wish they had been much more our helperâ— and reall Assistants for purging of all Congregations so far as ever they have been in any time in any place for making them so void of ignorance and all scandalls as Scripture or any reason can require In these our earnest requests we trust the Parliament at last will shew us favour But when the Assembly and Parliament have done their uttermost to have the Churches purified so farre as is possible if notwithstanding of all that can be done our Brethren will yet separate and peremptorily refuse to communicate as Members in the best ruled Congregations either of England or of any other reformed Church wee confesse that by such a Declaration our Brethren would put us to a great deale of perplexity for such a separation as this were as we conceive the most palpable and unreasonable Schisme that ever yet was heard of in the Christian World much contrary to the word of God and evidently destructive of the necessary peace of all these Churches wherein it should bee tolerated beside its cleare contradiction in termes not onely to the Order of the House but to the solemn League and Covenant of the three Kingdomes Notwiihstanding wee trust that the grace and mercy of God shall be so richly powred out upon this revived Committee as shall enable them to expedit both us and our Brethren from these otherwise unextricable Labirynths Would to God that our Controversies with them were brought to a happy period that both they and we with all our power might concurre to reduce the rest of our poore Brethren who this day are pitifully intangled in manifold heresies and Errours that so all the childrâ—n of God being delivered from the snares and chaines of darknesse might make it their great taske and only contention who should honour most the name of their Father by the fragrancy of their godly charitable humble chaste and sober conversation Your Lordship is conscious to the first designes of the Noble Patriots of that your Nation it was never their mind to have trifled so much time in jangling with their Brethren of this Isle about new and needlesse questions but expecting a facility of setling truth and Peace within these Sâ—as their hearts were farther abroad their thoughts were large for the propagation not of ther owne but of Christs Kingdome and that not so much in the Light as in the heate and life thereof They have the more to answer who here and elsewhere have been the unhappy instruments not only to frustrate these great and gracious enterprises for the Weale-publick of Christendome but also to bring the undertakers to so low a condition that they be obliged this day to
unlawfull it is a prerogative proper to God to require obedience of the sons of men because of his Authority and Will It is an evill speech in some that in some things the will of the Law not the reason of it must be the rule of Conscience to walk by and that Princes may forbid men to seek any other reason but their authority yea when they command men frivola dura and therefore it is the duty of the Magistrate in all Lawes about indifferent things to shew the reasons not only the will to shew the expediency as well as the indifferency of things of that nature and because the judgement of expedient and inexpedient things is often difficult and diverse it is meet that such Lawes should not proceed without due consideration of the rules of expediency set downe in the Word which are these three First the rule of Piety that they may make for the glory of God 1 Cor. 10.31 Secondly the rule of charity that no scandall come thereby to any weak Brother 1 Cor. 8.13 Thirdly the rule of Charity that no man be forced to submit against his Conscience Rom. 14 14 23. nnnnnn 1 Vide supra Chap. 2. KKKKK nnnnnn 2 Cottons Modell in the Bloody Tenet p. 140. The Magistrate hath power to publish and apply such civill Lawes in a State as either are exprest in the Word of God in Moses Judicials to wit so farre as they are of generall and morall equity and so binding all Nations in all ages or else to be deducted by way of generall consequence and proportion from the Word of God nnnnnn 3 Ibid. p. 118. A strange modell of a Church and Common-wealth after the Mosaicall and Jewish patterne framed by many able learned and Godly hands which wakens Moses from his unknown grave and denies Iesus yet to have seen the earth oooooo Plaine Dealing p. 23. The Ministers give their votes in all elections of Magistrates pppppp Ibid. p. 25. The Ministers advise in making of Laws especially Ecclesiastick and are present in Courts and advise in some cases criminall and in framing of fundamentall Lawes Ibid. p. 27. A draught of a body of fundamentall Lawes according to the Iudiciall lawes of the Iewes hath been contrived by the Ministers and Magistrates and offered to the Generall Court to be established and published to the people qqqqqq Cottons third viall p. 8. In old time if a man playd the false Prophet the Lord judged him to death and so in the New Testament as in the Old he condemnes all such to death it is a Law Deut. 13. That false Prophets who did fundamentally pervert Religion should not live if high Treason against Princes on earth justly be punished by death verily this is as dishonourable to the Prince of all Princes that whole 13 of Deut. is spent about the seducing of false Prophets and he puts a threefold gradation if he be a Prophet Therfore never so seemingly holy by his place and gifts he shall surely be put to death if there be never so many that shall joyne if a whole City shall joyne together in such a course thou shalt rise against it and destroy the City and burne it with fire and leave not a stone upon a stone Ibid. p. 12. The third reason is taken from the just desert of soule-murther there is none of all these Priests or Iesuites or Hereticks but they worry and devoure the soules of Gods people and this murther of souls is justly a capitall crime as Moses said before if they thrust thee from thy God let not thine eye spare such kind of corrupters Ibid. p. 16. Are not Moses morall Lawes of perpetuall equity and therfore to be observed in all ages Is not murther of soules as damnable now as then a wonder that such fâ—ivolous interpretations should come in the hearts of men to hinder the free passage of the Justice of God on such notorious offenders Cottons third viall p. 8. on the 22 of Joshua when the two Tribes and an half set up an Altar by Iordan although they thought not to bring in an other object of worship but another manner of worship yet the other Tribes would have cut them off if they had found another Altar for worship he is the same God and hâ—s zeale is as deeply provoked against the like kinde of vitiousnesse now as ever he was then Ibid. p. 17. A soule that sinneth of ignorance may be pardoned but if he shall continue obstinate were it a City or a Tribe they shall not suffer such in a Countrey but you will say that the tares and wheat may grow together grant but it is not said that briers and thornes should grow up with them Ibid. p. 19. You see the first use is to justifie the equity of such capitall punishments upon Priests and Iesuites and consequently on such who bring in other Gods or another way of worshiping the true God then that wherein we may enjoy fellowship with the true God Cottons third Viall p. 19.20 For a second use it may serve to reprove the carnall and sinfull foolish pity that is found in any estate that shall bee sparing to spill such blood of the Priests and Iesuites the Lord loatheth this kind of lenity and indulgency cursed is he that doth the work of the Lord negligently and cursed is he that keepeth back his sword from blood when the Lord calls us to sheath the sword of Authority on such kinde of Delinquents a State shall be separate from God for these tolerations rrrrrr Vide supra Chap. 6. s ssssss Goodwins Theomachy also Chap. 5 G H and Chap. 6. kkkkkk 2 also Chap. 6. bbbb hhhh CHAP. VII It is unjust scrupulosity to require satisfaction of the true grace of every Church-Member HAving set down the Proceedings and Tenets of the Brownists and Independents so farre as my slender reading of some of their writings and observation of their wayes have brought to my memory at this time Before I leave them it will not bee unfit to examine the truth of their chiefe principles whereby they have disturb'd the Church and will continue so to doe untill they have changed their minde For shortnesse I will pitch but upon foure grounds which the Independents have learned in the Brownists schoole The first concerning the members of a Congregation The next three concerning their power We will first consider whither the members of every particular Church bee obliged at their first admission to shew to the whole Congregation convincing signs of their Regeneration and true grace Secondly whether the people of a Congregation have a power of voycing in every Ecclesiastick affaire Thirdly whether the power of the Congregation be absolute and Independent Fourthly whither every man who hath a gift though not an office hath power to preach and prophesie publickly The first question is of the grearest importance The Independents would gladly dissemble their minde therein to this day they have declined all
of the Churches infancy they were Idolatry false doctrine open profanenesse were then most abominable and more terribly punished then now by the totall destruction of whole Cities and Countries wherein they were entertained also the duty of mutuall inspection and admonition the contempt whereof is made the grand cause of separation was most clearly enjoyned in the Old Testament What here is replyed that all separation from the Iewish Church was simply impossible because then there was no other Church in the whole earth to goe to We answer that the Replyers themselves will say that a separation must be where there is just cause and where a person cannot abide without pollution and sin although there be no other Church for him to go to for they make it better for men to live alone separate from all then to abide in any Church where they cannot live without the participation of their neighbours sinnes We answer further That it was easie for the godly under the Law to have joyned together in the service of God and to have excluded the wicked thence and whereas it is said that this could not bee done because the Censure of Excommunication was not then in being We answer the Gospel makes it cleare That casting out of the Synagogue which was reall Excommunication was frequent in the Old Testament as also the keeping off from the service with a great deale of circumspection all who were unfit by any legall pollution much more by any known morall uncleannesse Kings themselves when polluted were removed from the Altar and put out of the Sanctuary Again I reason thus That which moved not Christ and his Apostles to separate from the Church of their time is no cause to us of separation but want of satisfaction by convincing signes of the true grace of every member of the Church was to them no cause of separation from the Churches of their times Ergo. The major is cleare except we desire a better pattern for our practices then Christ and his Apostles what ever carrieth us beyond their line must be high presumption and deep hypocrisie The minor is cleare by many Scriptures the Scribes and Pharisees were a generation of vipers Ierusalem worse then Sodom and Gomorrah Corasin and Bethsaida was worse then Tyrus and Sidon and to be cast lower in Hell then these yet the Lord did not give over to preach to pray to go to the Temple with them Iudas when a declared Traytor did not scarre him nor any of his company from the Sacrament After he went from the Table when his wickednesse was revealed that a Devill was in him yet none of the Apostles offered to cast themselves out of the body because this wicked member was not cut off Many members of the Apostolick Churches were so farre from convincing signes of true grace that the works of the flesh were most evident in their life In the Corinthians fundamentall errours open Idolaty grievous scandall bitter contentions profanation of the Lords Table In the Galatians such errours as destroyed grace and made Christ of none effect In the Church of Ephesus of Laodicea and the other golden Candlesticks divers members were so evidently faulty that the Candlestick is threatned to be removed yet from none of these Churches did any of the Apostles ever separate nor gave they the least warrant to any of their Disciples to make a separation from any of them A third Argument The want of that which never was to bee found in any Church is no just cause of separation But satisfaction by convincing Arguments of the true grace of every member was never to be found in any Church The major is unquestionable for what is not cannot have any operation non entis nulla sunt accidentia The minor is demonstrable from the nature of a visible Church it is such a body whose members are never all gracious if we believe Scripture It is not like the Church invisible the Church of the Elect. It is an heterogeneous body the parts of it are very dissimilar some chaffe some corne some wheat some tares a net of fishes good and bad a house wherein are vessels of honour and dishonour a fold of sheep and goats a tree of green and withered branches a table of guests some with some without a wedding garment in a word every visible Church is a society wherein many are called few chosen except therefore we will alter the nature of all visible Churches whereof Scripture speaks we must grant that in every Church there are some members which have no true grace and if so how can they give convincing and satisfactory signes of that which is not to be found Hypocrites may make a shew without of that which is not within but shall we lay an obligation upon every hypocriticall member of a Church to be so eminently skilfull in the art of counterfeiting as to produce in the midst of his gracelesnesse so cleare so evident and satisfactory signes of his true grace as may convince the hearts of every one of the Church that the thing is within the mans breast which certainly is not there The fourth Argument The want of that which cannot reasonably be supposed of every member of a Congregation is no just cause of separation from any Church but satisfaction c. Ergo. The major is cleare for if the want of such satisfaction be a just cause of separation from the Church Then the presence of such a satisfaction is very requisite to be in every member as a necessary meane to keep it in union with that Church The minor that such a satisfaction may not justly be supposed in every member of a Congregation for this would import these foure things all which are unreasonable First that every member of a Congregation is to have power to try all its fellow-members to let them in or hold them out according as in this triall he is satisfied This is a large limb of the Brownistick Anarchy putting the key of Authority and Iurisdiction into the hand of every Church-member if all the Independents will defend this let them speak it out plainly Secondly it requires a great deale of more ability in every member of every Church then can be found in any mortall man for not to speak of the impossibility of a grounded and certaine perswasion of true grace in the heart of an Hypocrite who hath no grace at all how is it possible to attaine unto any grounded certainty of true grace in the heart of any other man for the hid man of the heart and the new name are not certainly known to any but to such as have them The grounds of a mans own certain perswasion the act of his faith either direct or reflex the witnesse of his conscience or the seale of the spirit cannot go without his own breast all the demonstrations which can be made to another are so oft found false that in understanding men they