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
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
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
carelessnes of those that were set over the Field to keepe it Mat. 13.39 So that if they be in the church he hath no hand in it t is not by his allowance much lesse his appointment and ordination and therefore to make this more cleare I adde this 2. reason that if Jesus Christ never ordained that wicked men should be matter of his house stones in his building because if this should be true then all those commands of Christ for casting them out of his church when they are discovered to be in should be void to no purpose for if that wicked men which are the Tares be the true matter of a church of the true constitution of a visible Church then they are to be let alone not cast out lest in so doing we destroy the church sin against the commandement of Christ So that notwithstanding what is said for the matter of the parish churches we see they cannot be found to be according to the first constitution of the Gospell and I feare those that go about to set up a new building of Reformation upon this rotten foundation will find in a short time that all they do will fall about their own eares 3. Again it may be further demanded how these parish-churches do answer to the church we have formerly spoken of in respect of their union and knitting together by a free and voluntary consent which is the forme of a true visible church of Christ hath there ever been such a knitting and combination of the Officers and Members in an holy and unanimous consent and agreement to walke together as we have formerly shewed according to the rule of Christ in the Gospell c. Is not the contrary evident For 1. Have not those parishes been time out of mind under one visible Antichristian church-government and rule for the outward worship of God and dispensation of Ordinances 2. Have not Prelates and Patrons imposed preachers over those parishes without yea many times against the approbation and consent of the People 3. Have not the godly with the wicked in those parishes been alwayes mixed together in the ordinances and worship of God making up one church frame and constitution without any separation 4. Hath not co-habitation and comming within the bounds and precincts of a parish been sufficient to make a person a member of the Church in their sence though never so notorious a liver so he be not poor and through his charge of children burthensome to the parish never enquiring whether he be capable of communion with Christ and his Saints in the enjoyment of the Ordinances 5. Wherefore else is it that now in these times of greater light and liberty that many of our Presbyterian bretheren do beginne to gather the godly in their parishes into a body of themselves separating the precious from the vile in a way of acknowledging what worke of grace the Lord hath wrought in them of which there would I conceive be no need if they were already united and embodyed together 4. Lastly to speake nothing of the rule by which they walke in the worship of God it may be demanded how these parish Churches do answer to the pattern before set down according to the Gospell in point of Discipline and government do they enjoy the priviledges of church power within themselves without subordination to others Have they not generally to this day been without it standing formerly under the authority of the Lord Bishops and their Courts that used them at their pleasure and led them captive to their wills Did not both Priest and people dance after their pipe And if the classicall government do now take place is it not to be feared that they will be poore soules In statu quo priùs under as great bondage if not greater then before But for that we leave it till time the discoverer of all things make the truth known in this particular 5. Another inference from the former position is this to shew how great the sinne is of those that are called Seekers that have been professed members of such a particular church of Saints rightly constituted according to the order of the Gospell but now have left it denying any such church or churches and Ministery to be and so have left all communion with Christ and his Saints in the ordinances of his worship expecting a Ministery accompanied with the gifts of Miracles as in the Apostles dayes But such men do not see how much Sathan hath blinded their eyes I shall speake more largely and directly to them in the fourth chapter of this Treatise 6. Then it will follow in the last place that the bretheren of the congregational way are not guilty of all those foule crimes of errour heresie blasphemyes and of making schismes and rents in the church of Christ as they are accused by the tongues and pennes both of Preachers and professors in the Presbyterian way for the judicious Reader may see by what hath been already and is yet further to be laid downe that those that walke in this Separated Church-state from the world do not swerve from the way of the Lord which he himselfe hath instituted and commanded nor from the judgement and practise of those that have been some of the famous lights that have shined in this Kingdome and therefore after all those former aspersions have been laid and cast upon them they will be found in the truth and God will make their enemies ashamed that ever they should write such volumnes and waste so many precious houres to oppose and vex their righteous soules for Magna est veritas et praevalebit CHAP. III. That the severall administrations of this Church-state especially for Seales and Censures are now in these dayes since the death of the Apostles and extraordinary Church-officers and governours limited to and bounded within every particular Church the Officers of one Congregation may not ordinarily in common as the Apostles did administer the Seales and Censures that belongs to another Congregation Now the truth of this I shall endeavour to make out in these ten following Conclusions 1. THat all Ministeriall power for administration of Seales and execution of Church censures was first given in commission to the Apostles only as these Scriptures hold forth Mat. 20.19 Joh. 20.21 22 23. 1 Cor. 11.23 And therefore we read oftentimes of Peters baptising Cornelius and others Acts 10. and Pauls excommunicating of Alexander 1 Tim. 1.20 and such like acts of theirs which they did by themselves alone as the first Subjects of this executive Church-power 2. That these Apostles were immediately called and extraordinarily gifted by Christ for this worke and employment of their Ministery Joh. 20.21 22. Gal. 1.1 Act. 2.4 1 Cor. 12. 3. That these extraordinary officers were only Protempore and so were the last as well as the first subject of this power and authority so that when they dyed their extraordinary call and commission together with their
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
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