and tremble Impediment 3. Another impediment is this That they have as learned and godly a Ministery over them as any to this day in the world Now for the removing of this let these few things be seriously considered 1. That it cannot be denyed but divers of those Parish churche have those over them that are both learned and godly though withall it must also be granted that there are in the Kingdome a farre greater number of such as have neither learning nor godlines that go for Ministers of the Church of England and are setled in those Parish Churches such as are not only the shame and blot of this â— Whites â—tury of â—isters Nation but have already endangered the welfare of it and are like to do it the second time if the Lord from heaven prevent it not 2. For many of those that have learning it s much to be feared if it were brought to the Test it would prove rather to be from beneath then from above not that of the Spirit by which men are taught of God and enabled to speake a word in due season to the weary soule as Christ and his servants were Esay 50.4 but only that which is naturall and from men and they have attained in Natures Schoole which naturall parts and acquired learning not meeting with a sanctifyed heart and a true principle of grace doth oftentimes through the corruption of pride and selfe-coâ—ceite that attends it render men blind in the things of God and leade them aside from the truth and commonly as we see by experience such men trust chiefly to other mens workes and judgements looking no further for the Sence and meaning of what Scriptures they preach upon and produce then what this or that Father this or that Commentator speaks of it not daring to swerve from their interpretation and the common received opinion of the Church though oftentimes quite besides the purpose and mind of Christ and the holy Ghost 3. As learned and godly as the most and best of the Ministers are in the Church of England yet with griefe of heart let it be spoken very few of them have learned to this very day to disclaime and renounce the evill and errour of the way of their comming into the Ministery I meane their Antichristian ordination which they received from the Prelates but allow of it to this day which cannot but much provoke the Lord and hinder his blessing of their endeavours for the future to the People the charge of whose soules they take upon them For if the allowing of our selves in the least sinne may justly put a stop in the way of Gods prospering his people cause him to withdraw his presence from them then much more doubtlesse such an evill as this for those that beare the vessels of the Lord are to be cleane Jer. 52.11 and that cleannesse respects freedome from Babylonish and Antichristian pollution And doubtlesse the Lord lookes much to his vessel-bearers that they be clean and holy and not contaminated with these or any other kind of pollutions as we may see in his exemplary punishment on Nadah and Abihu that perished in their wil-worship and false zeale the great Idol of the world to this day Obj. But you will say what need this renouncing our Antichristian ordination by the Prelates seeing the Parliament hath removed and disclaimed the whole Episcopall government root and branch Ans There is great need as may appeare in these foure things 1. Because personall sinnes must have personall repentance and humiliation the Parliaments Act is Nationall and doth not exclude but rather intimates and leads to the practise of the other Now each Ministers sinne being particular and personall so ought their Repentance also 2. Because such Ministers especially here about London have lately covenanted to cast off whatsoâ—ver belonged to and was an appurtenance of that Antichristian Hierarchy they were formerly under Now their ordination was not the least but a chiefe part of that power of the Prelates wherein they so much gloryed 3. Because the Lords detestation of Antichrist is so great that he will not endure his people should touch with the least of her abominations as I shewed before and as he would not of old so much as take a stone for a corner nor for a foundation of his Church from heathen Babylon Jer. 51.26 So neither will he now make use of any thing of Antichristian Babylon in his Church of the New Testament 4. Lastly because God hath required that his people should be humbled and ashamed of all their old sinnes in this way before he will shew them the right and true pattern of his Gospell worship Ezek. 43.10 11. And who knowes but for want of this amongst those that go for Ministers in the church of England it is that God suffers them to be so darke as they are even to this day in the midst of so much glorious light in the matters of his house and worship A man may come into 40. places where they are preaching and praying even upon dayes of humiliation and yet never heare them bewaile among multitude of other sinnes they confesse this particular evill of their Antichristian ordination Obj. But some are so farre from seeing a necessity of this that they rather plead for what they have done and justify themselves in their condition saying that though they received their ordination so the office of their Ministery from the hands of Antichristian Bishops as they are now acknowledged since the Parliaments voting them so yet they lookt on them as Elders and Presbyters and no otherwise Ans To this I answer 1. That it may be some did though I suppose it will be graneed that thousands did not not so much as enquiring or making scruple out of conscience but as the blind man swallowes all so have they done and their sinne may be lesser then those that have had more light 2. But secondly it s well known to those that have their eyes but halfe open that the Bishops did not act in their ordaining of Priests as they were Presbyters but as they were a degree above them to wit Bishops which was allowed them in those dayes by the Ministers of the church of England and what preaching Elder was there by himselfe or with a few other of his bretheren and Colleagues that could then as now without a Bishop make a Minister Now then those Bishops being Antichristian their ordination also must needs be so according to that known Philosophicall maxime Quicquid est agit secundum quod est the effect must needs have resemblance with the cause vid. Whites Answer to Prynne pag. 20. read the Queries about the ordination of Ministers lately published 4. I Answer in the last place that t is not meere learning no nor learning with godlines that makes any man a true Minister of the Church of Christ in these dayes of the Gospell though neither of these is to be excluded
them overseers should go to and fro speaking of matters that were carried from their own church to others 4. It occasions tyrannie and oppression to the free born Subjects of Christs Kingdome domineering over their consciences not suffering them to enjoy their liberty in Church or State unlesse they will subscribe to their dictates and be of their judgement as he that runnes may read in their late published and printed Petitions c. The right garbe and straine of Antichrist that man of sinne that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in Rev. 13.17 that will not suffer any man to buy or sell unlesse he have the marke or the name of the Beast or the number of his name and of that Gyant M. Burroughs speaks of in his Heart divisions p. 55. who laid upon a Bed all he tooke and those who were too long he cut them even with his Bed and such as were too short he stretched them out to the length of it and this verrily saith he is cruelty 5. It puts men upon inevitable temptations of wresting the Scriptures and applying them to another and cleane contrary sence then God appointed them for e. g. to make them speake out that there is a patterne of diverse single Congregations in one church and of a Presbyteriall government in common over these single Congregations That differences in matters of opinion are not to be suffered though in things not destructive to Church or State that men are to be driven from their errors Cogendo non persuadendo by compulsion c. when the Scriptures are directly against these things 6. It puts a stop in the way of knowledge stinting and straitning if not stifling mens gifts and abilities in searching out divine truths and the great mysterie which that Apostle cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—phes 3.10 that manifold wisdome of God having such variety in it as is able to exercise the strongest abilities even of Angels themselves to search into and make discoveries of Now saith this Classicall Government Thus far you must goe and no farther This is the judgement of the Church of England and the Assembly and Presbyterie in their severall Classes have subscribed to it touching the knowledge of God and the way of his Worship and Government in the Church and no man is to vary or differ from it nor call it into question without running the hazard of his precious liberty c. 7. It makes men to build their observation of and practicing obedience to the Divine Lawes Institutions and Ordinances of Christ upon the principles of humane wisdome and policie yea the meere wills and commandements of men For Ministers must not preach nor administer in the holy things of God to their people neither must the Saints beleeve or practice further then shall the Classis shall judge to be sound and orthodox and give their consent to and approbation of and are these things of God 8. Lastly it so genders to bondage and begets in the best men such a Diatrophes-like spirit 〈◊〉 Epist of â—oh 9 10. a spirit of pride and bitternesse against the Brethren like the Prelates chaire that infected the most pious soules and ablest Preachers that sate downe in it as we could instance in many Yea it so mingles with the world and introduceth such formality if not worse in the worship and service of God that I cannot but belevee and expect the Lord Jesus root it up as he did the Prelacy the difference between them being more in name then nature shew then substance â—he 4. Infeâ—nce from the â—â—oposition 4. From what hath formerly been said touching the nature and priviledge of a particular society of Saints united together as the true and proper visible Church of Christ now under the Gospel The constitution of the Parish Churches in England must of necessity be found faulty and their originall to be from beneath and not from above from men and not from God and therefore not so much to be pleaded for and defended as true visible Churches of Christ as they are by the Presbyters in the Preface of their Jus Divinum Reg. eccles 1. For first of all how doe they answer to this Church we have spoken of in this chapter in respect of the efficient cause and institutâ—r of it scil Jesus Christ when their originall is from men Now that this is a truth is evident from the first founding of them which appeares to be from Dyonisius Bishop of Rome which first ordained Diocesan Churches as Platina observeth of him and in England by one Honorius Bishop of Cant. as Master Saltmarsh hath lately observed out of Master Selden De decimis So Polydor Virgil De invent rerum li. 4. c. 9. And t is no other then what M. * Reas for Râ—formation p 28 29. Jacob hath long since noted from M. Hooker in his Ecclesiasticall Politie and Doctor Tooker both Prelaticall men who affirme the distinction of parishes to be a meere positive law and not jure divino i. e. by Divine right And I find the like in that famous learned man Master Paul Baynes his Dioc. Tryall p. 12. whose words are these A Parishionall Church may be considered 1. Materially and 2. Formally 1. Materially as it is a Church within such locall bounds the members of which dwell contiguously one bordâ—ring upon the other Now saith he this God instituted not for it is accidentall to the Church If a parishionall Church in London should dwell as the Dutch doe one far enough from the other while the same Beleevers were united with the same Governours the Church were not changed though the place were altered which is worth observation against such as cry out against the Independent Churches because the members of them dwell not contiguously one bordering upon the other though in point of convenience not of absoulte necessity we judge it fit that Members of Churches should dwell as neere together as their occasions and callings will give leave 2. Formally for a multitude which do in manner of a parish ordinarily congregate Now saith he such Churches and such onely we say God erected To this purpose M. Owen also in his Country Essay for Church-government answering this Objection By this means parishes will be unchurched saith 1. If by Churches you understand such entire societies of Christians as have all Church power both according to right and exercise in and among themselves as Independents speak of Congregations then they were never churched by any 2. If onely civill divisions of men that may conveniently be taught by one Pastor and ruled by Elders whereof some may be fit to partake of the Ordinances some not as the Presbyterians esteeme them then c. So that here is no other then an humane constitution allowed of to the parish Churches in England 2. How doe these Parish Churches in England answer to the former true visible Church of Christ under the Gospell in respect
extraordinary gifts for the discharge of it dyed with them as may be gathered from Asts 20.29 and experience hath manifested soon after their decease 4. That Jesus Christ the Head and King of his Church in admirable wisdome ordained such to succeed them which should though they were not so extraordinarily called and qualifyed accomplish and effect that great worke of gathering and perfecting the Saints which are his body the Church as is evident from Eph. 4.11 12. 1 Cor. 12.28 Rom. 12.7 8. 5. That these kind of ordinary officers as Pastors and Teachers were in the very times of the Apostles and by the Apostles themselves with the consent of the people begunne to be chosen and setled in particular Churches and Congregations as appeares from Act. 14.23 and 20.28 and appointed to be perpetuall and continue in the Churches of Christ to his comming again Ephes 4.13 6. That these ordinary officers were charged by the Apostles to looke to their owne flocks over which the holy Ghost had made them overseers as Act. 20.28 and 1 Pet. 5.2 and the People also to obey them and submit themselves to them as Heb 13.17 that notable place of 1 Thes 5.12 where he shewes how that Church should know them that were over them in the Lord and did labour amongst them and admonish them and how highly they should account of them for their workes sake ver 13. In which Scripture he excellently and clearely holds forth the truth of the Proposition in hand by discovering that speciall relation was between those officers and the members of that Church three times in one verse which labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are over you and then againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and admonish you where we see the Apostle still keepes himselfe to the Pronoune Rolative Vos vos you you not others so much as you viz. members of that particular Church to whom these Pastors and Teachers were related 7. That these Pastors and Teachers did obey for the most part this charge and command of the Apostles as we see in the former instance neither can we read that the officers of one particular Church did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is play the Bishops in other mens Diocesses they did not administer the Seales and censures out of their own Churches they might preach and pray in other Churches beside their own but not administer Seales and censures the reason is because there is a greater liberty allowed by Christ in the one then in the other 8. That the office of a Pastor and Teacher is founded in the relation that is between the Church and the officer or officers thereof now the Church under the Gospell to which these officers doe belong is not Universall and Nationall or Diocesan as we in the former Chapter made manifest but congregationall only viz. such a company of believers as can meet together to worship God in one place and therefore the execution of their office cannot be universall but limited to the congregation to which they belong especially in the administration of the Seales and Censures 9. That no such Officer as Pastor c. can require from any other Church or Congregation besides his own to which he belongs and over which the holy Ghost hath made him overseer that respect maintenance and obedience which is due from people to officers as appeares from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.17 1 Thes 5.12 13. Neither stand they charged with giving account for the soules of any other then those are committed to them in that particular Church where they are called nor can any other then those of their particular Church challenge from them the watching over their soules and dispensing to them the Ordinances of Christ This is cleare and evident in nature and civill government of States and Families one State cannot be charged with the government of another nor one master of a Family with the rule of another but as nature hath ordained one to one Arist so Christ hath ordained in his Church to each congregation their proper Pastors and overseers and they that know what belongs to the worke will not complain they have not enough to go through and answer for as I noted before 10. That no such Pastor and Teacher lawfully called to a particular Church and charge of soules may easily translate himselfe from such a Church to another but attend on that office and worke he is called unto notwithstanding many hardships he meets with the reason is because evâ—ry man in every place and calling is to strive to continue and abide with God in it and to attend that work God hath called him unto and not out of covetuousnes or distrustfullnes as it is with many get more worke into their hands then they can with a good conscience discharge And though the testimony of the learned doth not in the least adde any worth or weight to the Scripture yet because many men think nothing is authenticall that hath not evidence from learned men I will adde the judgement of two among many famous writers M. Calvin of Geneva and M. Baines of England 1. M. Calvin I shall only quote that in his Institutions lib. 4. cap. 3. sect 7. The words translated are these he having spoken of what helps a Minister of one Church may afford to another by way of councell in any darke and difficult matter he presently addes But for as much as for the keeping of the Peace of the Church this politie is necessary that there be set forth to every man what he should doe lest all be confusedly dis-ordered runne about without calling or rashly runne all together into one place and lest such as are more carefull for their own commodity then for the edification of the Church should at their own will leave their churches vacant this ordering ought commonly to be kept so neer as may be that every man contented with his own bounds should not breake into another mans charge And this is no invention of man but the ordinance of God himselfe For we read saith he that Paul and Barnabas made Presbyters or Ministers in all the churches of Lystra Iconium and Antioch Act. 14.22 33. and Paul commands Tytus that he ordain Elders in every towne Tit. 1.5 elsewhere he mentioneth the Bishops which were at Philippi Phil. 1.1 and Archippus the Bishop of Coloss Col. 4.17 and there remaineth a famous Sermon of his which he made to the Elders of the Church of Ephesus Act. 20.28 whosoever therefore shall take upon him saith he the government and charge of the Church let him know that he is bound to this law of Gods calling And so goes on in his discourse to this purpose 2. M. Baines in his exposition of the Epistle to the Ephesians Cap. 3. ver 2. p. 350 351 352. where he is large to this purpose I shall give you but a taste of what is more fully to
the power of government within particular Churches themselves without standing in subordination to others 42. Eight Impedimeâ—ts that stand in the way of the Saints and hinder them from comming into the right order of the Gospell discovered and removed 112 Indepency a terme most proâ—er to God 27. in what sense Divines give that term to particular Churches 41 margent foure things that discover those of the Congregationall way not properly Indepâ—ndents 27. Why they are so stiled 28. they allow of civill government and reverence and yeild reaâ—y subjection thereunto in the State 137. God will cleare their innocency ibid. K. Five things that concerne the Knowledge and practice of those that enter into a right visible Church-state and Gospel order 107. to 112 L. Lawes and Ordinances of Christs visible Churches and how they are to be administred 97 98 Lâ—berty of particular Churches where in it consists 1â—9 110. M. Magistraâ—es duty in and about the matters of Religion and worship of God set forth in five things 22 23 24 25 Marâ—inus a french Bishop against punishing errouâ—s with death 26 Matter of true visible Churches De jâ—re only such as are godly 30 31 Men the best of them inâ—ufficient for ordering the spiritual matters of Christs church 12 13 14. No power to bind the conscience not so much as in things that are indifferent and of a lesse concernment 17 Proper meanes by which the true visible churches of Christ are gathered 96 Ministers Multitudes of thâ—m without either learning or godlinesse in the church of England 118. fâ—w have the teachâ—ng of the Spirit â—bid few renounced their Antichristian Ordination 119. what makes a true and lawfull Minister of the Gospel 121 Extraordinary gifts of Miracles not necessary to church officers now 92 93 94 N. A Nationall politicaâ—â— church-state not instituted by Christ under the Gospâ—l 51 52 O. Oâ—jection touching the power of greater assemblies in Classes and Synods over particular churches fully answered in foure particulars 46 47 48 Order of the Gospel according to Christs ap ointment what and wherein it consists 102 1 3. â—04 Ordinances of Christ to be administred to Beleâ—vers as united together in a church-state and not otherwise 8. they best subsist in a church-state 9 Ordination of church officers by imposition of hands not of absolute necâ—ssity 107 108 Ordination of Ministers by the Prelats in former timâ—s to be renounce now and the reasons why 119. objection to the contrary answered 120 P. Parish-Churches defective in the essentials of their constitution 56. 1071. their false constitution not to be allowed of nor continued in though conversion and salvation may be had in them 116 117 Master Parker for the power of particular churches within themselves 40 Master Perkins for the power of particular churches within themselves 40 41 Power of church-government within each single congregation without standing in suâ—jection and subordination to the classes or Synods proved by Scripture testimony of learned men and argument 36. to 50. 98. Presbyterians found to confesse the power of government within particular chuâ—ches six wayes and so yeeld the cause to the congregationall party 45 46 Presbyterians in the Preface to their late Booke styled Jus Divinum Râ—g m. E cles found in a manifest untruth touch ng the Independents 4â— maâ—g Greatest Powers on earth bound to submit themselves to the Lawes Christ hath already made touching his visible church and order of worship and not to make new to themselâ—es or others 17 Some Promissory engagement necessary to church union 106 Corporall punishments for mentall evils a pernicious invention 26 Purity to be preserved in the churches of the Saints and by what means 109 Q. A Question worth debating in these times of Reformation touching the visible church-state of the Kingdome of England in Epist Ded. marg R. Practice of Re-baptizing altogether without warrant 70 71 72. not necessary when Beleevers are to enter into church fellowship having beene baptized formerly though the manner of externall administration corrupt 105 Master Robinson for the power of particular churches within themselves 43 Reformation of England from the very beginning onely in point of doctrine not in their Antichristian church state and order of worship and government Epist Dâ—d no ground for comfort to those that reforme evils in the churâ—h when they proceed meerly out of subjâ—ction to the commands of men and not out of a particular hatred of those evils and respect to the honour of God 114 136 S Saints have a liberty given them from Christ to refuse whatsoever is not agreeable to the word of God 17 Scriptures sixteâ—ne wayes give the authority power of appointing a visible Church-state with Officers Ordinances and worship sutable thereunto to Christ only excluding the creature wholly 15 to 18 Nine wayes they take away from us whatsoever may be thought to â—e a warrant to us from men to worship and serve God by 17 They are for the power of particular churches exercising government within themselves 35 36 37 Separation twofold 121. Congregational men separate not from the doctrine of faith is received in England but from their false church-state and order of worship government 122. Englands separation from Rome only in matters of doctrine Ep. Ded. Se kers under a great sinne in leaving Church-fellowship 60 85. 86 87 Doctor Sibbs for the Power of particular churches within themselves 44 Submission to the order of the Gospell proved lawfull from the practise of the Saints in the Primitive times many other wayes 88 89 90 Synods and Councels the very best of them since the Apostles dayes subject to errours and seldome or never of any good use 23. of little account amongst the most illuminated and choicest servants of Christ for learning and godlines 23 24 T. Temple of God usually understood in Scripture for his visible Churches 79 Tolleration of all Religions not allowed of by them of the congregationall way 124 125 126 V. Uâ—ion of Saints in church fellowship set forth by nine resemblances and from many words in the originall Text. 32 33. An excellent helpe against temptations 8 Universall visible politicall church no such instituted by Christ under the New Testament 51 W. Doctor Whitaker ten things that he observes concerning Councels and Synods 23. For the power of particular churches within themselves 43 Wicked persons no fit matter for a true visible church 31 to 104 Will of God revealed in the Scriptures the only rule to the Saints in worshiping of God 34. Not to be departed from in the matters of Gods worship upon pain of Gods highest displeasure 18 Five things to be observed in the right order of Gods visible worship by those that enter into church-fellowship 106 The Heads of the Treatise Chap. I. That there is undeâ— the New Testament a sacred visible Church-state order and polity instituted and appointed by Jesus Christ and him onely to the observation of which Beleevers are every where bound
again And therefore considering that the absolution of excommunication doth pertaine to the Churches it followeth that the excommunication doth in like manner appertaine unto them And so afterwards he sheweth that the Peoples consent was required in things of this nature and that the Ministers did not take upon them of their own authority to excommunicate c. and shews the truth of this from the authorities of Cyprian and Augustine p. 187. and so before p. 35. of his first reply in the case of a Churches neglect to call a Minister or to consent upon one that is unmeet he sheweth that the power of Elders in other Churches is no other then of Admonition or sharpely chargeing them that they forbeare such an election or in case it be done not to confirme it and in case these Churches neglect their duty or the Church which is admonished rest not in their admonition then to bring it to the next Synod and if it rest not therein then the Magistrate is to do his duty and the same he confirmes in his second Reply Tract 7. p. 80 81 82. where he maintaines the Church of Corinths joyning with the Apostle in the excommunication of the incestuous person Thirdly Master Dudly Fenner Fenner de sac Theol l. 7. pag. â—77 278. that was contemporary with Master Cartwright and joyned with him in the publique Ministery to the English Company in Antwerp in his Treatisâ— De sacra Theolog to which Master Cartwright in an Epistle prefixed to it gives a singular testimony Lib. 7. p. 277 278 279. hath much to thâ—s purpose Among other passages this is not the least for our purpose that in matters maximi momenti i. e. of the greatest moment as Censures elections of Ministers c. they are to be done in the Assembly by the authority of the whole Church And if the people have any thing to counsell or object they have liberty to bring it in and afterwards matters are to be concluded when they have beene heard speake and have given their consent Fourthly Master Parker Parker de Eccl. â—olit l. 3. c. 12. who is so large and full for what we affirme that it would require a whole volume by it selfe to translate what he hath written to this purpose In his third booke De Eccles pol. Chap. 12. he hath no lesse then 22. Arguments to prove the superiority of Churches over their owne officers and he that reades him diligently shall finde that from the authority of Scriptures Ancient and Moderne Writers and other unanswerable reasons he proves the authority of Churches to be in themselves and then Lib. 3. Chap. 22. p. 329. and so onwards he shews that Synods and Classes have no other power over those Churches then by way of counsell and admonition whosoever reades that 22. Chapter shall finde him to prove it six wayes from the ground from the forme from the matter from the object from the manner of proceeding and from the end of those Classicall combinations All which would be too large to translate Where let the reader take notice that he doth not simply deny the use of synods and combination of Churches into Classes as we doe not but onely their superiority that is challenged to be due to them over the congregations of the Saints which we cannot see to be any other then an usurpation not given to them by Jesus Christ Fiftly pious and learned M. Perkins â—erk his Expos 〈◊〉 Revel c. 2. â— 2. and v. 20 in his Exposition on the three first Chapters of the Revelations affirmeth that Jesus Christ gave to every one of those seven Churches in Asia power and Authority to preach the Word administer the Sacraments to reprove evill men and exclude all obstinate sinners from all spirituall priviledges among them His words are these chap. 2. ver 2. Christ hath given to his Church a power judiciall to suspend evill men from the Sacrament and to excommunicate them from the outward fellowship of the Church for else he would not have commended this Minister with his Church for the execution of his power And the reasons saith he alledged to the contrary are of no force And at ver 20. of the same Chapter he saith We may learne two things 1. The large power that God gave to his Church which was besides the power to preach the Word and administer the Sacraments a farther power to appoint who should preach amongst them and who shouâ—d not and also power to represse evill men and women and so keep them in order The like power was given to the * Now the Câ— of Ephesus wâ— a particular vâ—sible Church having poweâ— of governmeâ—â— within it self Master Perkiâ— shewes and cleare from tâ—â— Scripture church of Ephesus as we have seene saith he before and the like power did God give to all Churches as we shall see if we read the Histories of the church And great cause there is hereof for without this authority no church could long stand and be a church Sixtly Holy Baynes Baynes Diocâ— Tryall pag. 1 printed 162 that eminent light which succeeded Master Perkins We affirme saith he that no such head Church was ordained either virtually or actually but that all Churches were singular Congregations equall * This godly learned Authoâ— with others dâ— use the word Independenâ— not simply bâ— in some respecâ— not in respect of God and Christ thâ— Spirit the scriptures principles of reason and equity for so we acknowledge all Churches to be dependenâ— but in respect of men onely and as it refers to other Churches or subordination to them in poiâ— of power and authority because we know of no such ordained by Christ in the Word INDEPENDENT each of other in regard of subjection So in pag. 21. touching the Churches of Geneva he shews by answering to an objection was made from thence 1. That they have power of governing themselves but for greater edification voluntarily confederate not to use or exercise their power but with mutuall communication one asking the counsell and consent of the other in the common Presbyterie 2. He shews that it is one thing for Churches to subject themselves to a Bishop and Consistory wherein they shall have no power of suffrage another thing to communicate with such a Presbyterie wherein themselves are Members and Judges with others And then afterwards he shews that Geneva made this Consociation not as if the prime Churches were imperfect and to make one Church by this union but because though they were entire Churches and had the power of Churches yet they needed this support in exercising of it and that by this meanes the Ministers and Seniors or Elders of it might have communion marke that Communion viz. among themselves not jurisdiction over others So pag. 81. where after a large discourse touching this power that was in the particular Church of Corinth he concludes with these words Finally saith he the Churchâ—s of
Asia as it is plaine had power of government within themselves And a little after pag. 84. Hence it is that the Governours sc of the Church are in many things of greater moment to take the consent of the people with them Seventhly Master Jacob Jacobs Treatise callâ—d An Attestation of many learned godly and famous Divines c. a man that was excellently qualified for the worke of the Ministery and sometimes Pastor to a gathered Church in London how many Treatises hath he in print to prove the point in hand but above all other that treatise called An attestation of many learned godly and famous Divines Lights of Religion and Pillars of the Gospell justifying this doctrine viz. 1. That the Church Government ought to be alwayes with the peoples consent 2. That a true Church under the Gospell containeth no more ordinary Congregations but one In which Treatise he holds forth these two points First from Testimonies of many particular late Writers largely set downe as Beza Calvin Viret Zuinglius Luther Bucer Pet. Mart. Musculus Bullinger Gualter Vrsinus Daneus Tilenus Junius Piscator and Chemnicius 2. From the consent of many publique Churches as the Bohemian Helvetian Genevian Belgick c. 3. From testimonies and practice of the best Antiquity as the practice of the Church of Jerusalem immediately after the death of the Apostle Iames Anno 70. of Christ from Ignatius to the Church of Philadelphia Anno 112. so the practice of the Church of Rome Anno 240. mentioned by Eusebius The practice of the Church of Carthage Ann. 250. in Cyprians time So at Antioch An. 273. 4. From Councels 1. The Councel of Nice An. 330. So from the Councel of Carthage Anno 420. So the Councel of Constantinople An. 682. 5. He sheweth â—he intollerable inconveniences that follow the denying this truth 6. He answers the chiefest objections are brought against it 8. So M. Robinson and Ainsworth men without exception for their learning and godlines what large Treatises have they in print to cleare this point we have in hand some of which have not to this day been answered as that of M Robinsons Reasons discussed Ainsw guide to Sion Robinson Reas discussâ—d 9. Doctor Ames Ames Med. Theol. l. 1. c. 37. sect 6. in his Medulla Theologia lib. 1. chap. 37. sect 6. hath these words Potestas hujus disciplinae quoad jus ipsum pertinet ad Ecclesiam illam in communi cujus membrum est peccator ad illos enim pertinet ejicere ad quos pertinet primo admittere c. that is The power of this Discipline in respect of the right of it belongs to that Church in common of which the offender is a member for it belongs to those to cast out whom it concernes first to take in c. And so in his Cases of Conscience he hath much to this purpose And M. Peters in his last report of the English Warres saith this of him That he left his Professorship in Freezland to live with him because of his Churches Independency at Rotterdam and charged him often even to his death so to looke to it saying if there were a way of publique worship in the world that God would own it was that 10. Doctor Fulke against the Remists Fulkes Notes on Remists test on 1 Cor. 5. Sect 3 the authority of Excommunication he saith pertaineth to the whole Church although the judgement and execution thereof is to be referred to the Governours of the Church which exercise that authority as in the name of Christ so in the name of the whole Church whereof they are appointed Governours to avoid confusion which is no other then Paereus Musculus Zanchy and Calvin have spoken in their writings with many others as can easily be produced 11. Doctor Whittaker hath much to this purpose in his learned workes as de concil quest 5. p. 178 179. Whitak de concil q. 5. p. 178 179. where he shewes that Ecclesiasticall power and authority belongs princâ—pâ—lly primarily and essentially to the whole Church to each Bishop or Minister only accidentally secondarily his words are these Haec quidem authoritas ecclesiastica singulis episcopis convenit sed accidentaliter et secundariè et minus principaliter ecclesiae autem primariò principaliter et essentialiter competit And he illustrates this from a rule in Phylosophy Cum virtus aliqua duobus inest uni necessariò et essentialiter alteri contingentur et accidentaliter principalius inest ei cui necessario essentialiter inest quam ei cui contingentur tantum et accidentaliter convenit ut calor magis principaliter igni quam aquae inest quia inest aquae gratia ignis So de Pontif. Rom. 9. q. 1. c. 1. Sect. 1. his words translated are these We say plainly that the Churches in the primitive times were so governed of their own Pastors that they were not subject to others either Bishops or Churches without them the Church of Colosse was not subject to the Church of Ephesus nor the Church of Philippi to the Church of Thess nor these to the Church of Rome nor the Church of Rome to any of them Sed pares omnes inter se juris eâ—lent i. e. They were all of equall power among themselves 12. To these we might adde Doctor Reinolds in his conference with Hart Doctor Willet in his Synops Papis Doctor Tailor in his Commentary on Tit. But I shall produce only one * See Doctor Sibbs more that was famous for his Gospell-anointings and litle thought by the most men to have been of this judgement And yet you shall find in a litle Treatise of his printed before these troubles brake forth in England called A breathing after God that he speaks fully to this purpose hâ—s subjâ—ct leading him to discover himselfe herein being as I suppose a little before his death his words are these p. 91. speaking of Gods house House saith he wee take for the persons that are in it and persons that are ordered or else it is a confusion and not a house it is a company of those that are voluntary they come not by chance into our house that are members of our society but there is an order there is a Governour in a house and some that are under govâ—rnment and there is a voluntary conjunction and combination so the Church is a voluntary company of People that is orderly some to teach and some to be instructed and thereupon it is called a house And a litle after p. 94. speaking of the Tabernacle in Davids time before the Temple was built he saith If we apply it to our times that that answers the Tabernacle now is particular visible Churches under particular Pastors where the meanes of salvation are set up Particular visible Churches now are Gods Tabernacle The Church of the Iewes was a Nationall Church there was but one Church but one Place and one Tabernacle but now God hath erected
particular Tabernacles every particular Church and Congregation under one Pastor their meeting is the Church of God a several Church * Vid. the note before in the margent at the testimony of M. Baynes INDEPENDANT And as for the Church of England he saith it is called a particular Church from other nations because it is under a government civill which is not dependant on any other forraine Prince Now what can be spoken more fully for the Congregationall way then this famous Minister hath in these words So then put all these together besides multitudes of other choice servants of Christ that are yet living in this Kingdome and forraine parts who are many of them in the practise of this truth with abundance of the rich blessings of Christ on them and then see whether it becomes men to say that none but a company of injudicious weak simple idle and giddy-headed men are of this opinion that the power of Church government is entirely within a particular Church But that we may leave men for ever without excuse let us before we leave this particular see what our brethren themselves of the Presbyterian way do say for this in their piece called Jus Divin Regim Eccles they set forth with all their strength wherein when I read me thinks that Scripture of the Apostle is verifyed 1. Cor. 3.19 For the wisdome of the world is foolishnes with God for it is written he taketh the wise in their own craftines And my reason is bâ—cause whe e they should speake most there they say least and where they should be strongest there they are weakest For whereas the whole Volumne consists of neare about 32. sheets of Paper there is not much above 6. sheets that speakes to the point of their Presbytery and not above a sheet and halfe to the principall part of the controversie p. 231. in laying down of which also they have not dealt fairely and candidly by expressing themselves in ful plain and ample termes but equivocally and ambiguously * And in laâ— down the dâ—â—â—rences betâ— the Presb. Independ their Prefaâ— they speak untruth in very first â—ticular for the Independants have left it upon Record that a particular Church is a sin part of the Catholique their own expression Ames medulla Theolog. c. 32. De ecclesiâ— stituta p. 148. Istae enim congregationes sunt quasi partes SIMILARES Ecclesia catholica que adeò et nomen et naturam ejus participant So M. Wil. Sedgwick in his Sermon beforâ— verse of the Parl. printed by Ralph Smith at the sign of the Bible in Cornhill hath the sâ— p. 4. And yet these men in the place before quoted say to the contrary reserving more to themselves in their practise then what is expressed in their Proposition as I doubt not but will ere long be made out Now these Geâ—tlemen in the last chapter of their Booke before they come to lay down their own Assertion which is the thing I produce to the confirmation of the former truth grant six things to the Independents 1. That particular Churches have within themselves power of Discipline entirely so farre forth as any cause in debate particularly and peculiarly concerneth themselves and not others 2. That where there is no consotiation or neighbourhood of a single Câ—urches whereby they may mutually aid one another there a single Congregation must not be denyed entirenes of juâ—isdiction 3. That every single Congregation hath equall power one as much as another and that there is no subordination of one to anoanother according to that trite and known Axiom Par in parem non habet imperium i. e. An equall hath no rule or power over an equall Subordination Prelaticall which is of one or more Parrishes to the Prelate and his Cathedrall is denyed all particular Churches being collaterall and of the same authority 4. That Classicall or Synodall authority cannot be by Scripture introduced over a particular Church in a privative or destructive way to the power which God hath bestowed upon it 5. That the highest ecclesiasticall Assembly in the world cannot require from the lowest a subordination absolute and Pro Arbitrio i. e. at their own meer will and pleasure but only in some respect subordination-absolute being only to the law of God laid down in Scripture 6. They grant Charitative consultative Fraternall christian advice or direction either to be desired or bestowed by neighbouring Churches either apart or in their Synodall meetings for the mutuall benefit of one another by reason of that holy profession in which they are all conjoyned and knit together Now what can be more fully to our purpose then what these men themselves say Obj. You will say though they say all this yet t is not all they say for they say the Presbyteriâ—ns have a further power that particular Congregtions have not which is the power of greater Assemblies in a Classis or Synod over a particular Church to deliver it to Sathan in case of obstinacy Ans But first where do these men read in all the New Testament of these greater Assemblies and lesser Assemblies that have this authoritative power over one another to excommunicate and deliver over to Sathan Let them produce but one plaine Scripture for it by way of precept for it or practise of it and we will say something to it let them not thinke to put off the matter so easily as if 3. or 4. Recocta crâ— be fastidiuâ— parit et nâ— seam old Arguments that have been at least ten times answered will serve the turne Gods people have learnt to be more wise now then formerly 2. Do not these men know that its a great question amongst themselves or their friends in the Assembly whether Traditio Satanae i. e. The power of delivering over to Sathan were not Apostolicall that is peculiar to the power of Apostles so as ordinary Elders had it not and then the utmost power of all those great classicall Presbyteriall Assemblies over the lesser as they call them in way of censuring will be at last the same with the Independants non-communion which the Independants acknowledge upon good grounds to be the last meanes Christ hath appointed in his Church to worke upon the heart and therefore as forcible and effectuall as that formall and juridicall delivering over of a particular Church to Sathan which the Presbyterians so stifly though ungroundedly plead for 3. Let the Assembly of Presbyters be never so great yet I hope there is none of them that will affirm that such an Assembly can proceed by all their authority they claime to the delivering over a particular Church to Sathan Clave non errante they are not freed from error no more then a lesser Assembly and commonly the truth of Christ is with the fewer not the greater number one poore despised Saint may understand more of Gods mind and see further into some one particular truth then a whole Synod And we have examples of
it Indeed if they could or would claime to themselves an unerring Spirit as the Pope doth it were something Or if they had such a presence of the holy Ghost with them that they might say as the Apostles did It seemed good to the holy Ghost and to us then it were to the purpose but before this be done they do but Oleum et operam perdere and Jesus Christ will give them but little thanks in the end and if that those that are champions for these higher Assemblies as they call them whereby they would rule the churches of Christ would but read Doctor Whitaker De concil from p. 248. ad finem without prejudice and an evill eye I am confident they would be more humble in their own eyes and moderate and gentle towards their bretheren they so much scorne If any desire further satisfaction in this very particular let him read M. Burroughs his Heart Divisions p. 43 44 45 46 47. 4. Lastly if the divine right be in the Congregationall Presbytery as they aknowledge at large p. 182. 138. of their Jus divinum How comes it to passe that they claim such power in higher Assemblies as the Classicall Provincial and National Presbyteries how can these things stand together are there two divine rights especially when the Classicall divine right as they call it over the Congregationall is merely humane 1. In that the preaching Elders of greater Presbytery were ordained to their office by a questionable power by the Bishops which they have not to this day renounced 2. In that the ruling Elders are made by a power as questionable though not so Antichristiaâ— to wit an Ordinance of Parl. as M. Saltmarsh hath lately observed in his Reasons discussing the divine right of Presbytery p. 3 4. And so much for the testimony of the learned 3. In the last place we come to those reasons and Arguments the learned do usually give for the confirming the former truth and confuting the contrary I shall name only the heads of some of them â—od omnes atâ—git ab omniâ— approbari â—et Whit. de â—e p. 44. 1. That which concernes all the Church reason requires should be done by all the Church but to choose this or that Officer to excommunicate this or that member concernes all the Church ergo 2. No adjunct in order of Nature is before the Subject nor is it capable of receiving any thing but as it adheres to and so from the subject but administration of Ordinances is the adjunct of the Church and the Church the subject ergo 3. The Church is the body of Christ but the Presbytery is not so but a part of the body ergo the power is in the Church primarily and not in Presbytery 4. If the Church hath power to refuse a man and to cast him out then she hath power to choose and put him in but the first is true because otherwise she doth not sinne in suffering false Teachers nor can she decline a vitious Elder Invito vel non curante Presbyterio ergo 5. There is no power that any can have from heaven ordinarily but by some transaction between God and them but there is no such transaction between God and the Presbytery primarily the Covenant and Promise was not made with them but with the Church ergo 6. If the Church only and not the Presbyterie be the Kingly Nation Royall Priesthood and Kings and Priests to God then the power belongs to the Church and not to the Presbytery But the Church is the Kingly Nation and not the Presbytery ergo The antecedent is without question the consequent is evident because else they should be titular Kings only without power and they that are not Kings and Priests as the Presbytery Qua tales they should have Power 7. If the Text Mat. 18. Go tell the Church be not meant of the Presbytery only but of the Church consisting of Elders and bretheren together then the power belongs not to the Presbytery alone but to the whole But that place Go tell the Church is not meant of the Presbyterie only but of the whole Vid. Cottons Keyes p. 40 41 42 43 44. Jacobs divine beginning and institution of Christs visible Church Philips answer to Lambe p. 150. consisting of Elders and bretheren as those Divines in the margent have fully cleared answering al the objections that have been brought to the contrary which would be too large here to set down only take these few reasons why this place cannot be meant of the Presbyterie alone 1. Because in all the New Testament we cannot find the word Church is given to the Presbytery alone but sometimes for the Members alone without it or distinct from the Presbytery as Act. 14.23 and 15.4 22. 1 Cor. 12. and frequently for the whole Flock Elders and Bretheren together 1 Cor. 1. Phil. 1.2.1 c. 2. Because the relation of the party offending is to the Church not to the Presbytery for the fellowship is with the Church as Church the covenant and brotherhood is with them and therefore though the Presbytery orderly exerciseth the power yet it is In ordine ad ecclesiam there is no particular relation between the party and Presbyterie as may advantage the Presbytery to exercise such an act of power over him no more then they may administer the Seales to a private person but to him as a Church Member and with the whole Church 3. The Presbytery consisting of a few Elders are offended by a brother that is bound up in fellowship with a hundred private bretheren now the Presbytery dealing with him can go no further if they be the Church then themselves c. 4. The Presbytery may be the party offendiâ—g and then you must tell the Church that the Church offendeth that is go tell themselvâ—s Oâ—j I may tell a higher Classis or Assembly Ans But what if they joyn with the offending Presbyters then I must stay for a generall Councell which is not free from errour neither 5. If by tell the Church be meant the Presbytery only then there being but two or three of the Presbytery a brother offended cannot take one or two of them for witnesses because then he should tell the Church before the time come and so could make no further proceeding But a brother offended may take one or two of the Elders for witnesses ergo Presbyterie cannot be the Church and if so then much lesse can it be taken for a Classis Synod c. 8. If the Church be compleat in point of government without Presbyterian classicall and Synodicall Offices and callings then the Church hath power in it selfe without such offices and callings But a particular Church is compleat in point of Church power and exercise of government as we have shewed and proved abundantly before and they themselves grant ergo 9. Where the sentence administred by the Church of a particular Congregation is ratifyed and confirmed in heaven by Christ there the power
primitive Churches to shew for and is doubted of by those with whom it should prevaile can that do it The former meanes will remedy evils if men be consciencious the latter will not do it if men be not consciencious Obj. But the Magistrate must come in and helpe Ans Then in Church helpe there is little difference between the Presbyters and the Independents whatsoever they pretend to the contrary in the point of church power 2. If you interesse the Magistrates power he must then either by himselfe or by some commission take cognizance of the jus and fact wherein his power is to be exercised he must not act upon an implicite beliefe that the acts of the church are right 3. Will you call in his power in all matters of difference wherein your selves cannot agree or will you only desire his power to helpe when either the hainousnesse of the matter or the turbulency of the carriage manifests stubbornnesse If in the former case then you make the Magistrate the Iudge of all controversies in Religion which I believe you are not willing to do If in the latter only wee are agreed Why then is there such a stirre such an out-cry against that which is called the Independent way as if there must needs be a confusion of all things if liberty in it be granted The Lord judge between us and our bretheren in this thing to him wee referre our names and our cause Thus that eminent and famous servant of Christ in the conclusion of his Vindication against M. Edwards And if any desire further satisfaction touching the undue power of the classicall way he may read at large M. Damports Reply to M. Paget sect 27. p. 226 to 231. and 254 255. 5. The next inference from the former position is this That those of the Congregationall way commonly known by the nick-name of Independents do not walke without a rule for what they do in appropriating the administrations of Seales and Censures to their own particular Congregations nor sinne against Christ in refusing to administer the Seales to such as are not in fellowship with them nor any other true visible Church of Christ I know it is layd to the charge of such as if they were proud and scornfull but it is no other then an aspersion for if this be the revealed will of Christ that the administration of the Seales is limited to Pastors and Teachers and they to their owne particular charge then if they had all the humility in the world that is in the hearts of the Saints yet that would not allow them to go against the least part of the revealed will and mind of Christ which they should do if they should administer Church ordinances to such as are of no Church and refuse also to sit downe in fellowship with them For as M. Burroughs in his Heart Divisions p. 166. hath well and rightly observed In all worship that belongs to Saints as Saints they joyfully joyn with them that is as I conceive in prayer hearing of the word holy conference and duties of such like nature that concerne christian communion but as for that worship that belongs to Saints as gathered into a society under officers so they judge it unreasonable that any should have the benefit of the priviledges of the Church and yet be under no power nor discipline of any Church but live at liberty and pick choose ordinances where they please if they walk disorderly have no Church to call them to an account And therfore hence forward let not men censure us as they have done for the discharge of our duty to Jesus Christ Indeed if it were meere will and not conscience that did lead guide us it were another matter but when through riches of mercy we can upon good grounds appeale to the Lord that it is meer conscience and not will that leads and swayes us let them take heed how they passe such unrighteous judgement on their bretheren lest that of our Saviour light on them Mat. 7.1 2. Iudge not that ye be not judged for with what judgement ye judge ye shall be judged and with what measure ye mete it shall be measured to you again I would only desire to know this one thing of such rash and bitter censurers of their brethren what profit advantage it can be to us to expose our names to reproach our persons to contempt and all we have to hazard if wee were not perswaded of the truth of what wee practise and that we should sinne against God if wee should to please men do the contrary Besides is it not wel known that we strive to go so farre as we may possibly with a good conscience for the satisfying of those that are contrary minded what would men have yet further of us unlesse it be to sin against the light of truth God hath revealed to us let but a few things be duely considered then see whether we are guilty of those abominable and foule crimes that are laid to our charge 1. Those of the Congregationall way are content to receive such into communion and church fellowship upon their proffering themselves that differ from them in their judgement in things of lesser consequence and moment so long as they have good evidence and testimony of their upright conversation and find them willing to sit down with them and submit themselves to the churches proceedings as farre as God shall give them light 2. They are studious of taking notice of the least breathings of Christ in those that offer themselves to joyn with them in Church communion whether poore or rich condiscending to the meanest worke of grace where they have any the least hintes of truth and sincerity being assured that Christ hath appointed his green Pastures for his weake Lambes as well as for his grown sheep 3. They are willing to give liberty to any such poore soules to manifest what God hath done for them in uniting them to Christ the foundation not to make a confession of their sinnes as many report for the satisfying of those that shall have communion with them in the holy things of God which is no more then reason requires either before the whole Church publiquely or else if they are weake and bashfull as many are to the * And thus much the Presbyterians themselves practise in their admission of men and women to the Sacrament Pastor in private with one or two more of the Church and they to transmit it to the Church 4. If they meet with broken language and bad and low expressions as oftentimes it falles out yet they make not that a ground of refusall so there be sufficient testimony of the holines of the life viz. such a profession as carries with it no palpable contradiction in mens walking but is accompanied with the power of Religion and godlines 5. They bind not any to a formall and expresse written covenant at their comming in as they