which hee established by the example and judgement of other Churches 1 Cor. 14. 33. 1 Cor. 11. 16. The equity of which is that the Orders agreed upon by the consent of many Churches are of great force and authority to bind so Paul though an Apostle submitted to the practice of what was agreed upon by the common consent of James and all the Elders of Jerusalem though in the practice of Jewish and legall ceremonies Acts 21. from the 18. ver. to the 27. ver. Thus in a case of great dissention and disputation in the Church of Antioch Acts 15. 1 2. ver. Why did that Church send to Jerusalem for resolution in that difficult case to be determined and bound by the decrees and Orders of the Apostles and Elders in that Synod and were not bound nor determined by their owne Church onely especially having two such excellent men with them as Barnabas and Paul whose judgement they might have rested upon Surely this was done for this end to teach us that divers Churches in difficult cases ought to meete by their Ministers and some choise men to determine of matters for those Churches according to the Word to which all those Churches should submit Neither will it helpe them to say this was extraordinary for what Synod can say it seemeth good to us and the holy Ghost and those decrees bound them who were not present Not to answer these exceptions now but reserving the answer to a larger Tractate upon this subject grant it that something in this Synod was singular and extraordinary yet this was not for one Church to send to another and that to their ordinary Officers the Elders Acts 15. 2. ver. to this end that by common consent difficult cases might be determined and enjoyned upon particular Churches by more than their owne Church for this must needs be Ordinary and so binding being an example founded upon rules of common equity reason and communion of Churches and not upon temporary or extraordinary grounds and that appeares thus for unlesse it were to teach the succeeding Churches this and to be a ground for Synods and Dependancy in Government in cases of difference and difficulty there could be no other great use nor end of it for as for the satisfying of the question and resolving the case Paul alone being at Antioch one who was immediately and infallibly inspired by the Spirit was able of himselfe to have satisfyed that controversie about Circumcision much more Barnabas being with him and others in that Church Reason VI THe Government of the Church by Synods is no where forbidden by God in the New Testament nor spoken against either directly or by consequence as they say is for one man to have the power Luk. 22. 25. 26. ver. For though no one Minister as some say be greater than another yet all are greater than one or a few In Synods here is no erecting or appointing of an Officer or office in the Church which Christ hath not appointed which is the exception made against Episcopacy but here are onely the Officers appointed by Christ and that forme of government which is appointed by Christ in his Church namely Aristocraticall here is no varying of the forme of Church government from Aristocraticall to Monarchicall as they speake of Episcopacy but the government by Synods is most Aristocraticall whereas the Independant way for the most part is but onely Oligarchicall having but a few Officers in a Church or else Democraticall if put into the body of the Congregation now where there is no Law forbidding there is no transgression for sinne is a transgression of the Law 1 John 3. 4. And such actions the Church may lawfully doe wherein no Law of God is broken as is confessed by themselves in the fifth Argument of Syons Prerogative But here is no Law broke this never being spoken against nor liable to those exceptions put in by them against Episcopacy but found agreeable to the Law and light of Nature concerning societies to generall rules in the word of edification order peace purenesse lovelinesse c. to examples also and practises in Scripture and what though there be not an expresse precept or a command in terminis for it yet not being against Scriptures but so agreeable to it as appeares by all before said no sober godly Minister or Christian should refuse Communion with a Church or submission to it and go and set up a Church against a Church and foment a schisme for that for if they will doe so and will not goe upon generall rules equity of Examples light of Nature and reason they must forsake being fixed members of any particular congregation and forsake all Churches in the Independant way and professedly joyne themselves to no Assembly in the exercise of Instituted worship because they must practice as great matters concerning externall government and worship of what ever Church or government they be of as this is namely the Association of Churches Let them produce a particular word for the order of Gods Worship what must be performed first what second what third what fourth and so of the rest and that no ordinance nor part of Worship may be in another Order Let them if they can show a particular Word or rule in the New Testament for their Church covenant which yet is an essentiall point namely the forme of the Church let them produce what is required in the word particularly as the forme of excommunication or as the forme of Ordination let them set downe the outward worship and gesture of the externall reverence which must be used and no other way in the severall Ordinances of God as Word Prayer singing of Psalmes reading Scriptures Baptisme Lords Supper Excommunication which if they cannot as we know they are not able neither in these nor many other things which may be named let them then learne that many things in government and Discipline have but generall rules with equity of practices and if they will not joyne nor have to doe in Church Government and Discipline till they have particular commands to walke thus and no otherwise they shall stay long enough and be of no Church Reason VII THis consociation and combination in way of Synods is granted by themselves as lawfull and expedient in sundry cases and particulars As that one Church being required ought to give an account to others and to be content that matters of difference and importance should be heard by other Churches as also to be advised and counselled by other Churches to have also doctrines that are questionable tryed and judged of by Synods to be admonished and to be reproved also in case they deserve it and in case they will not amend and reforme upon admonitions and reproofes of Synods and Assemblies then they are to be complained of to the Civill Magistrate that he may doe his duty For this see Christ on his Throne vid. pag. 32. examin. of Prelat petition Sions Prerog. pag. 63.
though there be severall Companies who have Orders and Government among themselves in some particulars yet they are in subordination and in a consociation with greater assemblies in more high and difficult cases for the preservation of the whole In Common wealths and Kingdomes though severall Cities Townes Counties have Courts and their particular governments yet all these Courts are subordinated to higher and all these joyne and are consociated together in some chosen out of all as in Parliaments In Schooles of learning there be severall Colledges and Houses who have Masters and Officers of their owne yet there is a consociation of the chiefe of all these for the government of the whole In armies there be severall Companies and Regiments who have their distinct Captaines and Officers and yet upon great assaults exploits they are conjoyned all in one and have a councell of warre out of severall Regiments to advise and determine upon waighty occasions Particular Shippes have their owne Masters and Pilots and provisions and yet all joyne into one Navy for the safety of the whole At first Families had all power and governement within their owne walls but when they encreased though Families have power still of correction food yet they joyned to be governed by Magistrates and ruled in greater cases of life and death and goods Why should not this hold then be lawfull in the Church in greater and waightier matters especially seeing themselves affirme that their Churches are Bodies Spirituall Corporations Cities Families Armyes The Church is a most free Corporation Spirituall and doe inferre many of their practices from this that their Churches are bodies and societies and therefore it must be as it is with Corporations and bodies Politicke they must choose their owne Ministers the Ministers can onely Preach authoritatively in their owne Congregation as the Magistrate of Leyden can onely administer his publicke Office at Leyden and not at Delph Every particular member must enter into covenant with the Church when admitted a member because when men are admitted into a body or society civill they make not onely a Covenant but doe often adde thereto an Oath Themselves teach also that as Church Discipline is to be learned from the plaine and perfect Word of God so in such particulars as are common to the Church with other societies it is to be directed by the light of Nature the Church observing alwayes the generall Rules of the Word and so this is brought as the maine ground for their Church covenant though there be neither precept not practice of it in the Word namely the Lawes and rules of Nature which doe run along with and are alike common to things Spirituall and Humane so farre as both are found to agree in one common nature together for as when God made speaking to men in a publique assembly as is that of preaching or prophecying a sacred Ordinance instantly did all the Lawes of Nature and right reason that serve to regulate and conveniently concurre to all orderly speeches and Orations of men in publique made they did all fall upon this Ordinance also as to speake aloud not to speake two or three at once c. So say I in this point when God required governement and Discipline in his Church those rules and practices of governments which according to the light of Nature and right reason are in common-wealthes and societies were warranted for the Discipline of the Church especially the Church observing the generall rules of edification order peace c. which Synods and Counsells apparently tend to so that I may affirme of dependancy as is said by them of their Church covenant it is so farre from being any thing above that which is written that it rather comes within the compasse of the Apostle it needed not at all to have beene written 1 Thes. 4. 9. Ye are taught of God in a Law Spiritualized who also hath full roundly taught us to acknowledge if we be spirituall yea but reasonable such dictates of Nature and right reason in things wherein Divine Ordinances and Humane doe alike partake in common to be no lesse then the commands of God It is asserted by some Divines of Scotland that in all such things as are alike common to the Church and to the Common-wealth and have the same use in both whatsoever Natures light directeth the one it cannot but direct the other also for as the Church is a company of Christians subject to the Law of God so is it a company of men and women who are not the outlawes of Nature but followers of the same And hence it is Amesius showes that the light of Nature requires that particular Churches may and ought to combine in Synods for things of greater moment So then to conclude this reason and that ex concessis the God of Nature and Reason hath not left in his Word a governement against the light of Nature and right reason but such is the Independent Government as hath beene showne at large Reason V. THere be many Rules and Commands in the Scripture besides the equity and Analogy of some practises and examples which doe require the combination of Churches in Synods so Amesius confesses The rules and commands be such as these Let all things be done to edification let all things be done decently and in Order 1 Cor. 14. 26. 40. ver. Follow after the things which make for Peace Rom. 14. 19. So Philip 4. 8. vers. Now if all things in the Churches must be done to edification comely and in order and for peace then certainely Church government must But Synods are found to be for edification for Peace and order as things of good report and just as a speciall remedy for preventing and healing divisions which is not nor cannot be in the Independant Government but many cases fall out where there is no other remedy but separation separation being indeed the remedy of Separation It is confessed by themselves that this is a safe and prudentiall way Now a thing may be commanded by God two wayes either by vertue of a generall command or by vertue of a particular command and that is commanded and ought to be practised which is required by a generall precept as well as what is command by a particular and there are many particulars to be practised by vertue of a generall precept having no other foundation especially when they are found by common experience to be so The practises and examples following are such as these 1 Cor. 14. 32. The spirits of the Prophets are subject to the Prophets Now if the spirits of the Prophets in a particular Congregation must be subject to the censure of the rest in that Church then by way of equity and Analogy they are to be subjected to a greater company namely to the judgement of all the Prophets in a Province or Nation Thus Paul though an Apostle seekes to win credit and obedience even to those Orders
and the 1. yeere of Elizabeth cap. 1. where it will be found that all Jurisdiction Superiority Spirituall and Ecclesiasticall as by any Spirituall or Ecclesiasticall power or authority hath beene or may lawfully be exercised for the visitation of the Ecclesiasticall state and persons and for reformation order and correction of the same and of all manner of Errours Heresies Schismes abuses offences c. shall for ever by authority of this present Parliament be united and annexed to the Imperiall Crowne of this Realme As also that no orders nor constitutions may be enacted in the Church without the Kings assent and hence the oath of Supremacie was appointed by Law for every Ecclesiasticall person to take hence I aske the Independant men seeing they give that immediate Ecclesiasticall power to their particular Churches which the Papists doe to the Pope whether they will take the oath of Supremacie or doe acknowledge in their prayers that title of the King Defendor of the Faith c. Secondly they hold that things lawfull in themselves as for instance set formes of Prayer acknowledged by them to be lawfull yet being enjoyned by Authority are now unlawfull so that though a Forme of Prayer be lawfull yet being imposed for order uniformity that alters the case a strange paradox that things lawfull in themselves tending to Order and Peace should become unlawfull when commanded 3 They affirme that Christian Princes Magistrates who are defenders of the Faith have no more to doe in and about the Church then Heathen Princes Some of them deny also and question that received axiome that the Magistrate is custos utriusque tabulae Saying of those Kings of Judah and Israel who medled in the Church with reformation and establishment of Religion that they did it not as Kings but as types of Christ so that I leave it to better judgement whether it be safe for a Kingdome to tolerate such Churches who maintaine and vent upon all occasions such kinde of principles and as the principles so the people for a great part of them be dangerous and insufferable heady refractory proud bitter scornefull despisers of Authority who though but a few comparatively and the Lawes standing have attempted not to suffer the publicke prayers to be prayed but what with singing what with clapping on of Hats in times of prayer what with reviling and threatning of Ministers have laboured to hinder their use Now if they dare attempt such practises and things being but a few the Lawes being point blanke against them and the Lawes establishing the other what will they not doe when they shall be multiplyed and tolerated if they come once to a great head we may feare they will not tolerate the Churches and Government established by Law but what insolencies and mischiefes will follow upon their toleration not onely in Ecclesiasticall government but in Civill I leave such who are experienced men in matters of Government to fore-see and Judge of but hereafter too late to remedie but I desire rather to pray against a toleration than to Prophecy of the wofull effects of it Reason VIII THese independant men where they have power as in new England will not give a toleration for any other Ecclesiasticall Government or Churches but in their owne way they would not suffer men of other opinions in doctrine and government to live within the bounds of their patent though at the furthest bounds but have banished them They were sent to from England by some godly Ministers their brethren men otherwise approved by them as being against Ceremonies who being in danger of leaving the Land sent to know if they might have liberty according to their Consciences to goe in a Church way something differing from theirs and not in this Independant Popular Government to which question you may reade the answer they could not grant any other forme of government but one seeing there is but one way of Church government layd downe in the Word and that unchangeable and therefore they cannot yeeld to it So others of them will nottolerate or admit into fellowship the godliest Christians unlesse they will enter into Covenant professe their faith submit to their Church Orders though they would be of their Church so that these men who now would faine have a toleration in this great Kingdome will not allow any in a remote Plantation nor in one of their small particular Congregations for feare of disturbing the peace of their Church and yet would have a toleration in this Kingdome never caring to disturbe the peace and good of the three Kingdomes which would be much hazarded by it but thus partiall men are and you may observe it t is ordinary for men when they are not in place nor have no power in Church or Common-wealth and hold also Doctrines and principles contrary to what is held and established then to plead for tolerations when as the same parsons comming to be in place and to have power wil not tolerate others to set up any way different from theirs And I beleeve those present men who here are endeavouring a toleration for their Churches had they the power in their hands to settle a Government we should have no Government tolerated nor Church but the Independant way and for this see The Protestation Protested what he thinkes of our Church and of what ever Government shall be established Reason IX AToleration may be demaunded upon the same grounds for all the rigid Brownists of the Kingdom and for all the Anabaptists Familists and other Sectaries who professe t is conscience in them and in some respects upon better grounds it may be moved by them as being perswaded we are no true Church then for these Semi-Separatists nay whether may not the Papists petition to and hope to have a toleration of Religion seeing it is Conscience in many of them as well as you and if once an exemption be given from the Religion established by Law to one sort why may not others thinke to have the same priviledge and therefore if ever the dore of Tolerations should be but a little opened there would be great crouding by al sorts to enter in at it Reason X. THe granting a Toleration of this Independant way whose first fundamental principle is that two or three Saints where ever or by what meanes soever they doe arise separating themselves from the world into the fellowship of the Gospell are a Church truely gathered and that they only have an immediate and independant power from Christ their immediate head to gather and combine themselvs without expecting warrant from any Governours whatsoever upon earth to make a Church doth make way for any thing for Libertinism or for any opinion in the world that so all who fall into any Doctrine or any who like not their owne Ministers and Church Government either because they restraine them from sinne or keepe them to Gods Ordinances they may goe three or foure
flourishing of your way but not as that which is necessary to your way now in a busines which is but of conveniency not of necessity according to your principles though you had a liberty priviledge to enjoy it yet where so muchscandal may come of your liberty and it cannot be avoyded for though one of the more sober and conscientious Ministers and people could use it better yet most would abuse it as the rigid Brownists Anabaptists and many weake Christians you should not use it but forbeare so the Apostle teaches us 1 Cor. 8. v. 9. So Gal. 5. v. 13. 14. 15. Now a scandall is some word or action giving an occasion of ruine to a weake brother which practice of yours would certainely doe now to the avoiding the scandall of the weake All those things are to be done or omitted which may be done or omitted without sinne as Amesius grants lib. 5. de Cons. cap. 11. So Gerson speakes part 2. Reg. moral A man is bound to desist from every act to which be is not necessarily tyed where upon good grounds the scandall of the weake is feared Now the setting up of separated Assemblies in this Church may be omitted without sinne neither are ye necessarily tyed to it as will appeare by this sixth Answer Besides considering all the former answers wherein you see what you may enjoy in this Kingdome in liberty of Ordinances and Consciences you are not tyed for some matter of convenience which you might enjoy in another Kingdome to withdraw from this Church and to leave your owne Country for your satisfaction in which point I had rather Doctor Amesius should speake then I to whom I referre you who in his cases of Conscience about this point saith thus A man may keepe Communion with a Church wherein wicked men are suffered and good men depressed and that upon severall reasons amongst others upon this ground Because from such a Church to a purer there is oft times no removing without great dammages and hinderance which ought to be avoyded alwayes as much as may be without sinne yea such dammages and losses doe sometimes cause that an affirmative precept ceases to bind A man may joyne himselfe and live in such a Church in which many defects are necessarily to be tolerated yea and joyne to that Church where the power of removing scandalls and casting out wicked men is taken away if he cannot without great prejudice and hurt goe to a freer Church and men sinne not either in joyning to such a Church or continuing in it But yet further he grants a man may be a member of such a Church in which some things instituted by Christ are wanting and where some things appointed by men are introduced So that I beseech you Brethren lay all these six answers together and consider sadly whether God requires of you unlesse you may have a Toleration to leave the Kingdome to run many hazards and dangers for Churches after your way when as you may enjoy so much at home without a Toleration of exempt Assemblies as I have opened in these six answers Seventhly If notwithstanding all that is said to you you will not be satisfied without setting up Churches against the Church it were better for you to leave the Kingdome and to returne backe to your charges and families into Holland and others of your minde who cannot be satisfied to leave the Land and to goe to New England or else where rather then by erecting of Churches by Toleration or without it to disturbe the good and peace of three Kingdomes and this will be no great harme to many of you for you may easily returne being able to live and subsist there comfortably as you say your selves and for my owne part were I of your way so farre as I know my owne heart I had rather goe to the uttermost parts of the Earth though to live in a hard and meane condition than to disturbe the peace or good of three Kingdomes as you would doe by a Toleration Looke what is commonly said praestat ut pereat unus quam unit as It is better that one perish than unity so I say it is farre better a few Ministers and people wanted some outward accommodations of their owne Countrey than that the good of the whole should be so in danger neither is there any cruelty or persecution in it as they will be apt to phrase it for if the purity of Doctrine holinesse of life peace of the Church cannot be preserved by such a Toleration as I have in part shewed and can make it plaine then it ought not to be and I will speake for my selfe and in the behalfe of hundreds of my Brethren painefull in the Ministery who have borne the brunt of the times that we professe we will submit to the reformation and government established by Law which we doubt not but will be very blessed and glorious but however things should fall out we would either patiently tolerate what is not in our spheare to reforme or quietly sit downe in the Kingdome or else with leave betake our selves to some other Countryes being fully resolved in our Consciences that circumstances in and about externall formes of Government in matter of order can never be sufficient grounds to us to set up Churches against a Church where true Churches are and so to prove meanes of eternall divisions and heart-burnings between Ministers and people Reason IIII. I But if these Ministers and some such Churches be not tolerated they are afraid that in time they shall draw most of the good people out of the Land after them First Answer I heare one of them say so but I suppose they rather hope then feare it and this plainely shewes they have a good conceit of themselves and of their owne way Secondly For their feare we feare too but not as they doe but this that if they have a toleration they may draw away many good people especially if the ceremonies and the Liturgy stand in full force and their Churches tolerated they will make brave worke in a short time though I am confident God will preserve many judicious advised Christians from their way notwithstanding but let there be no Toleration granted and they once well shipt and a reformation amongst us in government and Ministers that feare is over with me we feare it not that many will follow them for when that which first bred these men the violent pressing of ceremonies the casting out of good Ministers the many notorious persons suffered in the Church without all censure shall be removed many will not be bred and others will be satisfied and I doubt it not but that the godly and painefull Ministers of the Church of England may and will both out-Preach them and out-live them and may be compared with them for all excellencies and abilities for my part I shall speake as I finde I knew many of them long before they fell to this
way and know them since and have not seene any of them better or more profitable in life and Ministry for their charge onely this I am sure of for some of them whereas whilst of the Church of England they Preacht often now seldome they goe looser in their apparell and haire they take lesse care for the publicke in things that concerne the glory of God and Salvation of mens soules their principles spirits grow very narrow like their Churches they grow more strange reserved subtile in a word they minde little else but the propagation of their Independant way as The Protestation Protested witnesseth abundantly and I shall speake my Conscience from the experience I have had of many of them having studyed and observed them and their writings and never saw nor heard of any men who fell fully to that way that ever had so large a spirit for good afterwards to take that care of propagating the Gospell and preaching the Word to men without I never knew any man that ever God honoured so much after he fell to those principles as before though the same persons before have beene active for God doing famously and worthily yet when they fall to this way they either blemish themselves or doe little and the truth is those principles of separation be such as God did never honour much the men who held them looke what is sayd by them of Episcopacie that the very calling of it hath such a malignity in it that it hurts the best men that are placed in those chaires that I may say truely of this way there is a malignity cleaves to it hurting the men that fall to it by altering their spirits and contracting their hearts though many of them continue good in the maine Reason V. THis is no other but envie in the Ministers that makes them against a toleration because they feare their people will desert them and come to us being so pure in Ordinances and Churches and thus The Protestation Protested speakes and t is frequently in some of their mouths Answ. 1. It is not out of envy to their ministers and Christians for first I hold their practise sinfull and unwarrantable to separate from our Churches and to erect such Congregations and therefore I speake against it and that by the helpe of God I shall make good in a following discourse 2. It cannot be counted envie in Ministers to be unwilling to have their flockes and people fall from them is it envie in a father to be unwilling to have his children stollen from him and tempted away by strangers I aske such of you who be fathers if you would be willing to have your Children forsake you and that with renouncing the womb that bare them the paps that gave them sucke throwing dirt into the face of Father and Mother Now this is the case for Ministers to have their spirituall children whom they have begotten to God who are their comfort and the fruite of all their Labours to fall from them and to despite them afterwards cannot be pleasing neither ought it looke what the Jewes gave out falsely concerning the naturall body of Christ that his Disciples came by night and stole it away that may be sayd truely of his Mysticall body Beleevers you by your tolerations would have your Disciples come by night and steale them away and therefore we ought not to sleepe but to watch against you Answ. 3. I envie you not but pity and love you and would not have you have such a sword as a Toleration put into your hands though some amongst you perhaps might use it better to hurt your selves with and to have such an occasion to run upon the rocke of Schisme and to goe out of the way dayly turning into errours on the right hand Answ. 4. This Author would intimate and make the world beleeve as if only the honest soules were with them and would be for their way but as for them who be against their way and toleration they are not such honest soules but let them know honest soules are not onely with them for in the Church of England there ever have beene and are as honest ministers and people that have rejected your way as ever any that fell to it nay the greatest Non-conformists and most able in that way have writ the most against you and laboured upon all occasions to preserve people from falling to you as Mr Cartwright Mr Brightman Mr Parker Mr Hildersham Dr Ames Mr Bradshawe Mr Ball Mr Dod Mr Baines with many others Reason VI I But they be good men and men of great gifts and therefore they should bee tolerated to have such Churches t is pity they should leave the land and we lose their prayers Answ. 1. The better men they be and the more able the worse to set up separated Churches for they will the more endanger the peace of the Kingdome and make the Schismes greater 2. For their prayers we may have the benefit of them as well when they are absent as present and some of them have sayd they pray'd more for England when out of it than when in it 3. They left the Kingdome when it was in greatest danger and in most neede of helpe and provided for themselves to keepe in a whole skin and without them we stood here in the gap and prevailed with God and rather than to buy their company at such a rate as a Toleration it is better to want it as I shewed before and I question not but the Kingdome will doe well enough though they returne and the better unlesse they cease sowing of their principles 4. For this objection of being good men I shall answere it at large in another Tractate wherein I shall minde men of many dangers that may arise to them from good and eminent men and fully shew what little strength there is in that Reason clearing also many things in reference to that Objection Quest I but may not conscientious men who agree with us in the maine in points of Doctrine and Practise be tolerated and spared in some things wherein they differ from what is commonly received Answ. Yes I doe in my judgement much allow of bearing and forbearing one another in many differences of opinions and practises so as Christians ought not to judge nor censure one another nor refuse communion and fellowship by not admitting men into their Churches and to the Ordinances upon such points which is the great fault of the Independant Churches denying communion to many Saints for some differences in Judgement about Church government and Orders which practise of theirs is expresse against the 15. Rom. 7. neither to force men to change their mindes and opinions by casting them violently out of the ministry and Church which was the practise of many in these late times and hath caused so many Schismes and stirres amongst us I approve not such practises but desire to be a follower and lover of all