of the Christian Church 2. Because a Pagan qua talis knoweth not the Principles of Christian Religion and consequently wants the Directive power without the which he can never well or justly use the Imperative or Executive power 3. Because without the knowledge of our Religion he can neither direct nor act any thing about the Church or for the Church but by conjecture or guessing at it 4. Because God never ordained any such Externall power for Pagans about the Church 5. To end my answer to this Argument Where learned M. S. to desire him that denieth any thing to prove his negation Nonne Affirmantis est probare The Scripture conteineth not formall rules or testimonies of meere Negations or of things that are not but of Affirmations and things that are Now M.S. that affirmeth a thing to be might more easily have found authorities for it in Scripture if any such had been then we for things that are not It is enough for me to say that the Scripture that conteineth all things needfull to salvation conteineth no Extrinsecall power in actu exercito for Civill Magistrates that are not Christians M.S. But hath not then an Heathen or Heterodox Magistrate power to doe good to the Church A.S. Ans 1. The Heathen Magistrate hath a Naturall but not a Morall publique power or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe good to the Church 2. Or if he hath it he hath it not in actu exercito as I have already proved 3. Or if he hath it so he hath it not to doe good to the Church in quality of a Church for neither can he know or love the Church in quality of a Church but of men or members of the State for the Church in quality of a Church is no wayes the object of his Knowledge or Will He may doe it as an Asse that carrieth the corne to the Mill or as Caiaphas who judged that one man must dye for the People but knew not what he said He cannot doe it by any power Intrinsecall to the Church as M.S. pretends And howbeit I should grant unto a Iew or a Pagan a Civill power to doe good to the Church both in actu signato and exercito yet from thence cannot be concluded an Intrinsecall or Ecclesiasticall power belonging to a Iew a Pagan or to an Antichristian to rule the Church Internally M. S. p. 48. § 13. of this Chapter durst not answer A.S. what he meaneth by the Civill Magistrate upon whom he would seem to bestow such a power but in stead of Answer racketeth it back to him with jeering and babling But I answer him 1. that Quaestio Quaestionem non solvit one Question satisfieth not another 2. I answer that the Magistrate who I beleeve should have such a power in actu exercito must be such as is not a professed Enemy to the true Religion at least in quality of a Magistrate or in his Lawes And so it is false that M.S. saith of the King for in quality of King he hath professed Presbyterian Discipline in Scotland in as much as he confirmed it by his Authority so hath he done in England in favour of the French Dutch Italian and Spanish Churches so did King James by his Divines approve the Presbyterian Discipline at the Synod of Dort So M. S. sees how much he hath deceived himselfe in looking for 20 Distinctions of me to answer him to this Question We answer him candidè in all simplicity and feare not to declare to the World what we hold as the Sectaries doe M.S. p. 49. § 15. Was it not lawfull for them i. e. unchristian Kings to interpose with their Authority that the Churches of Christ in their Dominations might lead a quiet and peaceable life in all Godlinesse and honestie If not then was that exhortation 1 Tim. 2.2 to be laid up in Lavender for some hundreds of yeers after it was given or else the benefit and blessing the obtaining whereof by prayer is made the ground of the exhortation must have been made over in the intentions of those that had so prayed unto their posterities after many generations A.S. 1. This Argument proveth not that any Magistrate either Christian or other hath any Intrinsecall power in the Church either Directive or Executive 2. It proveth not that an unchristian Magistrate hath any power in actu exercito in the Church 3. As for that Text 1 Tim. 2.2 the sense of the Text is that we should pray for the conversion of Kings to the Gospel which appeareth evidently by the Apostles reason v. 3. 4. For saith he this is good and acceptable in the sight of God v. 4. who will have all men saved and come unto the knowledge of the truth And another reason v. 6. For Christ gave himselfe for all men And another v. 7. Because the Apostle is a Preacher of the Gospel to all men Now these words That we may lead a quiet and peaceable life in all Godlinesse and Piety expresse finem intentum sed non eventum not the Event but the End intended by the Christians who prayed for they obteined not in those times a quiet or a peaceable life under the Heathen Kings 2. Neither prayed they here that any Nero should have had the Government of the Church in his hand for they obeyed him not neither in Doctrine nor in Discipline M.S. p. 50. § 17. doth nothing but repeat what he hath said viz. That the Civill Magistrate in taking away Superstition and Heresie had need of some other security then the Synod can give him A.S. The Civill Magistrate as a Christian man must learne Gods will by all the meanes that God hath appointed him viz. 1. By reading of Scriptures 2. Comparing one Scripture with another 3. Conferring in private about Scriptures of any difficulties he hath with other Christians of whom he may learn any thing 4. Hearing of Sermons 5. As a Magistrate he must have a Politicall prudence and knowledge of Scriptures to direct him in judging about Superstition Heresie and matters of Religion 6. He must serve himselfe of prayer and all the rest of the meanes that God hath ordained him 7. Neither say we that he must be directed by a Synod alone This is one of the meanes that God hath ordained him in his Providence but not all as this M. S. falsely would perswade the Reader if he be not altogether impertinent Whether in the Militant visible Church there should be any Subordination in Ecclesiasticall Judicatories CHAP. I. Containing the State of the Question TO the end we may the better and more easily resolve this Question it will not be amisse to note concerning the word Church 1. That we mean not here the Triumphant Church in Heaven but the Militant upon Earth 2. That it is not meant touching the invisible Church viz. The Church of Beleevers compounded of men and women endowed with Justifying Faith which is invisible to us but of the visible Church professing the true Faith 3.
under the notion of Apostles and Church-Ministers endowed with extraordinary gifts and namely of Infallibility governed the whole Church extraordinarily so doe Generall Councels endowed with ordinary gifts govern it ordinarily 14. I would willingly enquire of the Independents to what Church were added so many thousands that were baptized by the Apostles and added unto the Church in one day Whether to a Particular Congregation or to a greater Ecclesiasticall Consociation It could not be to a Particular Congregation 1. For the Reasons I have already produced 2. Because the Apostles were not Particular but Universall Ministers set over the Universall Militant Church and therefore in vertue of their charge admitted them to be Members of all the Churches whereof they were Ministers 3. Because they were of divers and sundry Countries neither is it credible that to be a Member of the Church they were bound to quit their Countries and to stay at Hierusalem howsoever so long as they did stay there they might participate as well of all the rest of Gods Ordinances as of Baptisme Ergo they were added to some greater Consociation viz. to that and to all those whereof the Apostles were Ministers for out of all doubt the Apostles who baptized them could not refuse to admit them unto the Lords Table wherever they celebrated the Sacrament If it be answered That this Argument only proveth a greater Reall but not a greater Representative Church I reply That directly only it proveth a greater Reall viz. an Vniversall Militant Church but yet by consequence it proveth also a Representative Church of the same extent for every Reall Church may be represented in its Commissioners or Messengers as ye call them that meet in a Synod If it be yet answered that this may prove a greater Representative Church but not endowed with any Authoritative power I reply It is a power of Iudging which must be Authoritative and cannot be meerly Consultative such as is that of every Tinker who may give counsell to a Church and that of one Church which hath power to give counsell to a thousand yea to ten thousand represented in a Synod for particular Churches being parts of the whole Provinciall Nationall or Universall Militant Church must be subject to the whole for it is a Maxime in Philosophie that Totum non subjicitur parti sed pars toti Item Totum non regitur motu partis sed Pars Totius And they distinguish between the Universall and Particular Inclination of things and tell us That a part doth sometimes quit its Particular Inclination to be ruled according to the Inclination of the whole as when water which according to its Particular Inclination descends yet to avoid the vacuum whereof might ensue the overthrow of the world against its Particular Inclination but according to its Universall Inclination as it is for the Totall it ascends And so it is or should be in Politicall and all Spirituall Consociations for the parts cannot be conserved but in the whole The Politicians also tell us that Lex paerticularis cedit generali so Laws that concern Particular Cases or Consociations must give place to the generall Law of more generall Cases and Consociations for the generall good of Consociations is to be preferred before the Particular good of Particular Persons or Particular Consociations 15. All the Churches here upon Earth make up one Republike tyed together by Faith Charity and other Particular Christian vertues as that in Heaven another Now it is a Maxime in Politicks Salus Reipub. suprema Lex esto Ergo There must be one Law common to this whole Christian Republike If so Ergo There must be some visible Iudges to judge according to this Law otherwayes in vain should we have it Now this visible Iudge can be no other but a Synod For if ye say it is Christ then we cannot be legally Iudged according to this Law till the day of Iudgement when Christ shall Iudge the quick and the dead which is most ridiculous 16. C. C. acknowledgeth That by Baptism we are made Members of the Universall Militant Church and consequently Subjects of some Christian Republike Ergo There are some Iudges to judge such Subjects But those Iudges are not in one Particular Church for by Baptism as he sayeth They are not admitted to the societie of any Particular Church Ergo They must be judged by some greater Representative Church which must be either Classicall Provinciall Nationall or Oecumenicall 17. It is a generall Rule of S. Paul in matter of Church Government That the Spirits of Prophets be subject to Prophets 1 Cor. 14 32. Which cannot at all or at least cannot easily and commodiously be obtained in the Independent Opposition or Coordination as in some Subordination of Ecclesiasticall Assemblies or Iudicatories for when all are equall there is no subjection of one to another 18. This Doctrine of Subordination of Inferiour Ecclesiasticall Iudicatories to their Superiours with a Coordination of Inferiour Iudicatories or Ecclesiasticall Assemblies amongst themselves is most convenient to the nature of the Sacraments in receiving unto them all such as are our Brethren in Christ whereas a meer Opposition Independency or at most a Coordination of Churches founded on a meer will and charitie without any Law is repugnant to it in so far forth as it debarreth from them such as are worthy to be received 19. The Apostle commands That all things be done decently and in order 1 Cor. 14.40 And telleth us That God is not the Author of Confusion but of Peace Vers 33. Now where there is no Subordination of Ecclesiasticall Judicatories When none of them is subject one to another but they are all equall when one Church be she never so corrupted in life and Doctrine hath as great Authority over all the Churches of the World represented together in a Synod be they never so sound in their life and Doctrine as they all have over her What can be done decently and in order I adjure you all tell me in Conscience Whether ye think that God can be the Author of any such order or rather of so abominable a confusion 20. I could shew how that this Subordination is most convenient and the contrary Independency Opposition or Coordination of Churches founded on mans meer will is most repugnant 1. unto the perfection that appeareth in all Gods Works both in those of Nature and of Grace 2. To Gods Truth and Wisdom in giving no better means for redressing of Offences 3. To his Iustice in making of Laws that cannot suppresse Heresies and all sort of wickednesse in disordered Churches 4. To his Mercy that in furnishing us so graciously so many means and helps to Salvation he should have given us this Independent Anarchy to crosse them all yea to lead us irresistibly to Hell 5. To his Providence in providing of means so disproportionate and incommensurated for so excellent an end viz. for the peace of the Church means more fit to trouble then to
procure her peace and to put all the Churches of God in confusion rather then in order 21. Is it credible that God should have given his Son to death to purchase us an Order whereby all Churches might live in Peace and Unity and yet make them to quit all Sacramentall Communion one with another having no common Confession of Faith nor any common plat-forme of Ecclesiasticall Government among them Whether in the Militant visible Church there should be an Jndependency of Churches CHAP. I. The Question Stated AS M. S. of the first Question made two so doth he here of the second other two viz. his third Question for Presbyteriall Government whereof he treated in the former chap. and his 4. Question of Independency whereof he treateth in this his 4. chap. but they are not two Questions but two divers Opinions about one and the same Question so having committed this fault he commits againe another much worse for he goeth on very confusedly in the beginning of his Dispute and without ever stating the Question or declaring what he meaneth by Independency he goeth about to justifie his Independent government in a Cataskevastique or assertive way wherefore to the end that the Reader may the better judge both of his Cataskevastique and of my Anaskevastique way I will state the Question and shew what he hath to prove and I to refute 1. Note therefore I pray thee courteous Reader that Independency is a sort of Ecclesiastical Government whereby every particular Church is ruled by its Minister its Doctor some Ruling Elders and all those who are admitted to be Members thereof who how Heterodox and Haereticall soever they be in Doctrine and how wicked and damnable soever they be in their Lives will not yet submit to any Ecclesiasticall power whatsoever yea not to that of all the Churches of the world were they never so Orthodox and holy in their lives 2. Note that the reason wherefore they will not submit to any Ecclesiasticall authority according to their opinion is not out of any disobedience in themselves as they pretend but for want of authority in the Churches for they beleeve that howbeit any particular Church or any of her members should fal into never so damnable Heresies or wickednesse that yet God hath not ordained any authoritative power to judge her but that her power is as great as that of all the Churches in the world and that all that they can do in such a case is no more but only to Counsell her as she may do them and in case she will not follow their Counsell that they ought to do nothing else but onely declare that they will have no more communion with her as she may likewise do to them in the like case viz. if they will not follow her Advice when she is offended with their Doctrine Government Life or Proceedings The Question then betwixt us and them is whether God hath established any such Independent Government in his Church or not We deny it M. S. affirmeth it and argueth as followeth M. S. Page 75. of his Book Who then can lay any thing to the charge of this Government That can I quoth A. S. in effect page 38 39. c. I have 10. Reasons or Objections against it A. S. I confesse that M. S. braggeth of this his Independent Government as his words expresse but it is a manifest untruth that ever I bragged of 16. Reasons as M. S. most foolishly representeth me here It is A. S. his custome to bring Reasons and not to boast of them as it is M. S. his manner to boast and bragg with high words without any reason at all And for answer to this I say there is no one such word or expression in all my Booke It is but M. S. his words and fiction M. S. I shall not spend time in transcribing these your Reasons but shall desire the Reader though it may be some discourtesie unto you to take your Booke into his hand A. S. I am bound to your courtesie good Sir that will not let my weake Reasons appeare in Front against your strong Answers But since it is not M. S. his pleasure that they appeare in his most worthy Booke I hope that the courteous Reader shall not be offended if I make them together with his Answers and A. S. his Duplyes appeare here in mine My Arguments then were such as follow CHAP. II. Reasons against the Independency of Particular Congregations 1. THe Independent Churches have no sufficient remedy for miscariages though never so grosse no reliefe for wrongfull Sentences or Persons injured by them no Powerfull or Effectuall meanes to reduce a Church or Churches that fall into Heresie or Schisme c. All that they can doe is only to pronounce a Sentence of Non-Communion against Delinquent Churches as on the other side Delinquent Churches may doe against them 2. This Remedy is new neither was it known to the Independent Congregations before that emergent Case in Holland related in the Apologeticall Narration for if that Church offending had known so much it is not credible that she would against all charity and the common Order of all Churches have committed so great a Scandall 3. This Remedy is not sufficient nor satisfactory because all Churches according to your Tenets are equall in Authority independent one of another and Par in parem non habet imperium None hath power or authority over his Equall How then could any Church binde another to any such Account but out of its free will as a Party may doe to its Party 4. Because the Churches that are or that pretend to be offended by a Delinquent Church cannot judge her for then they become both Iudge and Party in one cause which cannot be granted to those who have no Authoritative power one over another as when a Private man offendeth the State and We our God 5. What if many Churches yea all the Churches should offend one should that one Church gather all the rest together judge them all and in case of not submitting themselves to her judgement separate her selfe from them all If so we should have Separations and Schismes enough which should be continued to all Posteritie to come 6. What if Churches were so remote one from another that they could not so easily meet together upon every occasion Then there should be no Remedy at least no easie Remedy 7. What if the Offence were small Should so many Churches for every trifle gather together and put themselves to so great cost and trouble 8. What if the Churches should differ in their Iudgements one from another In such a case should they all by Schismes separate themselves one from another 9. This sort of Government giveth no more Power or Authority to a thousand Churches over one then to a Tinker yea to a Hangman over a thousand for he may desire them all out of charitie to give an account of their Iudgement in case he be offended
publick conscience which he is bound to have as a publick person conforme to Law for he sitteth not upon the Tribunall as a private but as a publick Person not as Iames or Charles but as King Iames or King Charles So in this there is no policy as this malignant spirit calumniateth I omit here his deepe policy in comparing the Civill Magistrate 1. King Parliament c. with a Dogge 2. And the Presbytery with an Ape whether this be not prophanation and impiety at least and that in a pretty high degree I submit to the judgement of those whom it so nearely concerneth if they be Apes I wonder you will call them Brethren VVhat brother Ape and so Apes your selves according to your Tenet so let the Conclusion hold for you but we deny the Antecedent in so far forth as applyed to Presbyterians M. S. Obj. 3. Surely the frame and constitution of Presbyterie is exactly calculated for the Meridian of this present World And indeed A. S. himselfe is somewhat ingenuous in acknowledging that this Government hath little or no relation unto or compliance with the World which is to come professing p. 13. the externall peace of the Church to be the adequate end thereof The Argument will be thus That Government whose adequate end is the externall peace of the Church hath no compliance with the world to come but is calculated for the Meridian of this world But Presbyterian Government is a Government whose adequate end is the Externall peace of the Church as A. S. confesseth p. 13. Ergo The Presbyterian Government hath no compliance c. A.S. To be short here Note when I say that the peace of the Church is the adequate end of Church-Government 1. That by the Church-Government I meane not the Church according to her essentiall but to her accidentall or visible forme 2. And consequently that by Government I meane not the internall Government which belongeth to her in respect of her essentiall but the externall which belongeth to her by reason of her accidentall or visible forme the first is proper to Christ or God in Christ who only hath a domination over our soules But the second he exerciseth by the Ministery of men 3. That by the peace of the Church I meane not a worldly but a spirituall peace or quietnesse voyd of Ecclesiasticall trouble by corruption of Doctrine Discipline or manners for in the midst of wordly troubles and persecutions this peace may be had neither can there one word of all this be denyed since our dispute here is only about the visible Church 4. That by the word end I mean't not 1. Finem ultimum simpliciter sed in suo genere i. e. not the ultimate end absolutely but in its owne kind nor 2. Finem operantis Artificis or operis but Artis Operationis not the end of the Agent of the Artist or of his worke but of the Art or Habitude whereby he operateth and of his Operation Nor 3. the externall end of Government such as is the World to come or eternall life but the internall end which is her peace and quietnesse which however it be an externall accident of the Churches Essence yet it is the intrinsecall end of her externall Government Nor 4. the common end of Government which is the end of other things also as the World to come which is the end of our Faith Charity of all Christian vertues of Discipline and Government also but the proper and particular end thereof 5. Non finem obtinendum solum but producendum And I could not nor should have taken it otherwise as this man most impertinently would have me to doe for things are defined notified and distinguished by their internall proper ultimate ends in suo genere and that are to be wrought and not by their extrinsecall common absolutely ultimate ends c. as the Philosophers doe teach us So I answer that the Proposition is false for Church-Government may have the Externall peace of the Church for its adequate Intrinsecall proper ultimate end in sno genere and for the end of Government and Discipline which is finis producendus And the World to come for its Extrinsecall common absolutely ultimate end for the end that is to be obteined and end of the Agent and of his worke And if it be objected that the adequate end of Church-Government should containe in it selfe all its ends and consequently the life to come I answer that that is most false for it containeth only its partiall ends 2. If it be the Internall end it containeth not the Externall end thereof If it be the proper end it cannot containe the common end but the common end containeth it neither is it needfull that it containe the mediate and ultimate ends or the ultimate absolutely and the ultimate in its own kind or sort for only it containeth in it the partiall ends such as are not subordinate as the mediate and ultimate end or as the ultimate absolutely and in its own kind or sort And the reason of it is this because as partes and compartes so partiall ends are coordinate and opposed one to another and not subordinate as the mediate and ultimate end or as the ultimate absolutely and in its own kind as the Externall peace of the Church and the VVorld to come Object 4. The sum of M.S. his discourse p. 33. § 5. and p. 34. commeth to this If the civill Magistrate hath not a Directive power in the Church but the Church-Assemblies have it alone then the Church-Assembly must have the gift of Infallibility A.S. This is a Papisticall Argument whereby the Iesuites prove that the Romish Church cannot erre But I answer him and Papists both Ans 1. I deny this connexum for a Directive power may be where there is no infallibility 2. The Independents arrogate to their Congregationall Churches and Presbyteries a Directive power without any gift of infallibility 3. They grant a Directive power unto the Civill Magistrate whom they grant to be fallible 4. And howbeit the Civill Magistrate be fallible yet they will not grant that the Presbyterie may or should iudge over him no more can the Civill Magistrate judge over the Presbyterie however it be fallible 5. For by the same reason any man might judge them both since they are both fallible 6. Howbeit any Iudge either Secular or Ecclesiasticall be fallible yet must they be obeyed till judicially they be convicted of error otherwise controversies should never be ended since wee have no infallible Iudge or Iudgement in this life unlesse God extraordinarily should reveale it to us Object 5. After such stuffe as we have seen M. S. p. 34. § 2. guesses what I meane by a Directive power and brings three acceptions of it but all short of what I meane The first is that it may signifie a liberty or power of considering advising and proposing of what may be expedient to be done in matters of Religion and for the
must know whether he doth well or ill at least by a particular judgement if in the second it is true that men are bound sometimes to sing a permissive obedience without their understanding because in so doing they doe nothing themselves but permit other men to doe as when there is a Minister called by the Church to preach it may be that some ordinary Mechanick will judge his Sermons to be too sublime more speculative then practicall happily also he will think them not methodicall in such a case the Mechanick hath no power to hinder the Preacher from preaching or preaching so he must obey in permitting and not opposing him in preaching for what is unsavory to his palate is savory to anothers 4. If this Argument hold it shall presse no lesse the Parliament then the Assembly for I put the case that the Assembly judge and that all the Assembly and Independents goe one way and the Parliament another which I trust in God shall never happen I frame the Argument thus If the meanest of men have not a calling to judge betwixt the Parliament and the Assembly then they must sing obedience and submission to the Parliament without their understanding But the Consequent is false Ergo And so your Independents shall neither obey Parliament nor Assembly And the Parliament would doe well to note this 5. I say more that sometimes Subjects are bound to obey their Rulers when they know not distinctly the equity of the Command for put the case a Prince undertake a Warre against his neiâ—â—bour-Prince every Cobler knoweth not the true cause of the Warre or 〈◊〉 it be just or not for he cannot penetrate into his Princes secret Counsells and yet if the Prince lay Assizes upon the people or presse Souldiers they must in all this obey howbeit they know not the secrets of his Counsels yea howbeit they suspect the Warre to be unjust they must obey for it is not expedient that every Independent Cobler be admitted into the Counsell of State or if that be not granted that presently he resist his Prince and raise a Rebellion in the Kingdome 6. I pray this man to tell me whether in New England amongst the Independents every man be not bound to obey what is judged in their Assemblies however he be of a contrary judgement 7. And whether it be Morally possible that every man be of the same judgment in things that are resolved or to be resolved in all Civill or Ecclesiasticall Assemblies And if not what can be the force of this Argument What here he addeth The glory of a Synod lyes not so much in the force of their Conclusions as of their premises is impertinent for the force of the premises and conclusions are not to be opposed one to the other but to be composed one to another for the conclusion followeth necessarily of its premisses Things are sufficiently discussed in the Assembly and their Conclusions evidently enough inferred out of their premisses but this is an incurable sicknesse in these men that they never thinke any Conclusion well inferred unlesse it be for themselves Obj. 22. He telleth us afterwards his judgement that the conclusions of the Assembly should not be swallowed without shewing c. which the Parliament and Assembly will both grant him Obj. 23. M. S. In his Sect. 12. he bringeth in quality of an Argument as it seemeth an Answer unto one of mine taken ab exemplo or a simili which I have answered and afterwards Sect. 16. he hath an Argument the summe whereof is this Obj. 24. Christ hath not divested himselfe nor made a delegation of such a directive power in matters of Religion as A. S. would sequester for the honour of the Presbyterie Ergo he will not acknowledge it A. S. Ansvv 1. I deny the Consequence for to acknowledge such a Ministeriall power as we grant unto the Ministers of the Assembly or our Presbyteries it is not needfull that Christ divest himselfe of it or make a delegation but a donation of it for Christ was never vested with such a Ministeriall and subordinate power for he is Lord and supreame Judge in the Church and therefore could never divest himselfe of it 2. If he meane the supreame power proper to Christ we neither desire him to beleeve nor beleeve we that Christ hath divested or could divest himselfe of it to give it to the Church for he kept to himselfe his owne supreame or Royall Power but gave unto his Ministers subalterne and Ministeriall power which derogateth no waies from his Royall power since this is subordinate unto that 3. However he takes it this Argument is captious and is nothing else but a plain petitio principii and proving the same thing by the same or a Conclusion by a Premisse as uncertaine as it selfe After this petty Argument he maketh his Testament resolving himselfe to dye a Martyr amongst good men whom he hath most highly offended and who professe that they compell no man to professe any truth much lesse untruth against the light of their Conscience how ridiculous a Martyr is this They professe that they may undergoe a voluntary exile for feare of persecution if you sir feare any such thing you may be gone according to the Principles of your owne Divinity And then he telleth us that he will allow any directive power of man so it be not compulsory unto men by any externall violence whether directly or indirectly to subscribe against their judgements and consciences to it A. S. Answ 1. Our Presbyteries attribute not to themselves any directive power that is compulsory unto men by externall violence to subscribe against their judgements 2. But if a few men differ in their judgements from all the rest of the Church or will needs bring in new Religions or novelties against the common Tenets of the Church then indeed they will cast them out of the Church or excommunicate them according to their demerits neither is it equitable that they abide in a Church or enjoy a Church consociation who will not submit unto her Iudgement and Discipline Neither will his Quinque Ecclesian Ministers admit unto or receive any man into their Church who differs in judgement from them or who will not submit unto their judgement But howbeit the Church compell you not to subscribe yet the Civill Magistrate after sufficient conviction may compell you to subscribe or to be gone for after sufficient conviction Morally it is and should be supposed that yee know the Truth or should know it or if yee know it not that nothing can have hindred you but your owne pertinaciousnesse which cannot excuse but rather now accuses and aggravates your sinne since one sinne formally and per se cannot excuse another Neither have our Churches ever gone further as may appeare by our Confessions of Faith and Covenants of the Churches of Scotland France the Netherlands Geneva c. M. S. hath some more poore Reasons in his 2. Chap. about the
Nor of every visible Church of Beleevers but of that which is compounded of all its Organicall Parts viz. Preachers Teachers Ruling Elders Deacons and Flock 4. It is to be observed That this Church is either Reall or Representative We call Reall Churches those wherein such Church Officers and Flocks are really as in every Parish Provinciall or Nation Church But a Representative Church is that wherein the Reall Church is represented in Her Church Officers as a Presbytery Session or Consistory consisting of the Preachers and Ruling Elders or the Deacons also of a Parish Church gathered together for ordering of Church businesse in Doctrine Government or otherwayes who altogether represent the Church of a Parish A Classe that representeth that of a Classe and judgeth of all the Church businesse of one Classe A Provinciall Synod which consisteth of the Ministers and a certain number of Ruling Elders of one Province representing all the Reall Churches of such a Province in judging of Church Affairs in that Province and a Nationall Synod compounded of a certain number of Ministers and Ruling Elders deputed from all the Provinces of the Nation to judge of the Church businesse in Doctrine Discipline c. which concerneth the whole Church of such a Nation or Kingdom 2. Concerning the Subordination of Ecclesiasticall Judicatories it is to be observed 1. That an Ecclesiasticall Judicatory is nothing else but a certain number of men gathered together and endowed with an Authoritative power according to Gods will to judge of Church businesse for Gods glory and the Weal of the Church or in a word the Representative Church of one Parish Classe Province Nation or of all the World 2. That Subordination in Ecclesiasticall Judicatories is a Relation of Order betwixt a Superiour and an Inferiour Judicatory or Representative Church whereby the Iudgement and Authority of the Inferiour depends upon the Iudgement and Authority of the Superiour Such we conceive to be betwixt Presbyteries and Classes Classes and Provinciall Provinciall and Nationall Nationall and Oecumenicall Synods 3. Here it would be noted That this Subordination is grounded upon the Authoritative power of Superiour Iudicatories over their Inferiours or Subordinated and therefore here is to be noted first That this Power of the Church is not Naturall that floweth from the Nature or Essence of the Subject such as are the Faculties of the Soul nor Habituall or an Habitude either Naturally acquired by Custome or Supernaturally infused by Grace for men may have all the Naturall Faculties of the Soul and many Naturall and Supernaturall Habitudes yea all those that are necessary for this Authoritative power and yet not have it as any one may easily see in many learned and godly Divines who are not Ministers of the Church and consequently have no Authoritative power in the Church But it is a Morall power ordinarily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potestas whereby in vertue of Gods Ordinance the Superiour Church hath power over the Inferiours or other Churches subordinated unto Her to rectifie their Iudgements in case of Aberration or to enjoyn them any thing according to Gods holy Ordinance So when particular Churches judge any thing amisse either in Doctrine or Discipline a Classe or a Provinciall Synod may judge of that Iudgement and in case it finde it have need may in the Name of God command it to reform its Iudgement and in case of disobedience command the people not to obey their Pastors or Presbyteries commands or if there be any thing that concerneth the Weal of all the Churches in the Kingdom the Nationall Synod hath an Authoritative power to judge it and enjoyn it upon the Churches in the Name of God so may a Provinciall Church do in things concerning all the Churches of a Province I call an Authoritative power that which may command and in vertue of its command enjoyn an obligation of Obedience upon all those that are subject thereunto and in case of Disobedience inflict Spirituall punishments according to the quality of the Disobedience viz. Simple Censure the lesser or greater Excommunication If ye inquire further what is this Morall power or wherein it consists I answer It is no Reall but a Morall being it is no Reall quality in the Subject that hath it and consequently it is no Reall or Naturall power but as 〈◊〉 were a Naturall power for as our Naturall powers and faculties do flow from the Essence of the Subject or from our Essentiall Forms so doth this Morall power flow from the consent and will of them who give it and his will who consents to accept it and this consent producing such a Morall power or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no lesse forma internè vel externè denominans efficaciter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 producens quà m forma essentialis is forma informans potentiam naturalem a se in se vel in subjecto profundens And as naturall powers are for the Weal of their Subjects in accomplishing and perfecting of them in their operations convenient to their nature so it s this Morall power for the Weal of its Morall Subject or of the consociation in perfecting it in its operations convenient to its Morall being Domesticall Politicall or Ecclesiasticall in Nature or in Grace Wherefore Amesius and sundry Independents that follow his opinion are mightily mistaken whilest they think it floweth from the Essence of the Church 1. For it hath not its being from the Essence of the Church but ex instituto divino 2. Because it is not produced necessarily as Naturall proprieties but freely and willingly not as depending upon Nature but upon Will 3. If it did flow from the Essence of the Church God could not change it And yet howsoever this Morall power hath no Reall being in it self yet may it be called Reall 1. In consideration of its Cause viz. Of the Reall destination of the Will from which it s produced 2. Of its Foundation viz. Because it presupposeth some Reall qualities in him or those who have it viz. Naturall faculties and some naturall or supernaturall Abilities to exercise it 3. Of its Effects that are Reall for howsoever the power of a Magistrate be not a Reall quality yet it is able to produce very Reall Effects in Subjects in remunerating such as deserve well of the State and in punishing Delinquents as by imprisoning their persons or cutting off their Heads if the crime be of that nature Again it must be observed That this Morall power is 1. either meerly Directive which onely sheweth what is to be done or Imperative that cannot onely shew or discern what is to be done but also commands and in vertue of such a command bindes those that are subject to such a Power to Obedience and in case of Disobedience inflicts condign punishments 2. That this Morall power is either Civill or Ecclesiasticall the first belongs to the Civill Magistrate the second to Ecclesiasticall persons 3.
a number 3. Howbeit they could have received such a number yet could not such a number have all heard a Minister Preaching yea though he had the voice of a Stentor such as were not all the Apostles for St. Paul had his voice very weak His Letters say they i. e. his Adversaries are weighty and powerfull but his bodily presence is weak and his speech contemptible 2 Cor. 10.10 5. Howbeit they could have all met together to hear the Word yet could they not meet together to participate of the Lords Holy Table for in those times the Custome was to Communicate at Table sitting according to the Custome of other Orientall people in circle every one having his hand upon his fellows breast and their feet without which 8120. could not so conveniently do in one room 6. Put the case they could have all heard the Word and Communicated at the Lords Table together yet could they not so conveniently have voted in Ecclesiasticall Senates or Iudicatories as they pretend every Member of the Church hath power to do and as they do actually in case of Appeal from the Presbytery unto the people For I put the case that those 8120. should have gathered together to judge in some matter of Doctrine or Censure and that every one of the people should have employed one fourth part of an hour in delivering of his judgement whereas I le warrant you some of them might employ a whole day and at night say little to purpose this voting would take up 20. or 30. hours Put the case again they should sit four hours every day which hardly every Trades-man can spare it should amount to 507. dayes which is almost two yeers omitting the Lords dayes so in gathering their votes once onely there would be spent nigh upon two yeers But what if there should fall in many put the case ten or twelve incidents and that some of this Reverend Synod would protract the businesse as some do here to spin out time as we understand When should these businesses be decided Again What if some of the people peradventure some considerable number should be absent for appearingly they could not ever all be present could any judgement given in their absence binde them to condescend unto it If it could it should be but a very blinde obedience if not there must of necessity be matter of Schisme which per se would ordinarily fall out in such a Constitution of an Independent Church Many things will happily here be replied about divers compendious wayes of gathering of suffrages as in divers Senates as amongst the Romans Athenians the Parliaments in France in Venice c. but to no purpose for this extravagant fashion of voting of so great multitudes wherein every one pretends a liberty or licentiousnesse rather in prophecying whereunto such wayes of gathering of suffrages can no wayes be applyed Some will answer 1. That this Church Acts 1. was an extraordinary Church compounded of Apostles who were extraordinary Ministers Inst The Text sayeth not that it was extraordinary or compounded of Apostles alone 2. The Apostles were onely twelve but this Church was of ten times twelve i. e. of one hundred and twenty Acts 1.15 and eight thousand more 3. The twelve Apostles could not make it extraordinary in number in such a manner as that they could not meet together in one place for they were but twelve who might have been received in as small rooms as other men Some will answer 2. It may be said That the Church Acts 1. was but of one hundred and twenty persons Inst I reply But that of one hundred and twenty persons and that of 8120. persons was all one formally and they differed onely in their matter as an Infant and a Man of fourty yeers 2. That it sufficeth that a Church according to Gods Ordinance may be compounded of so many persons as are incompatible with the Constitution of an Independent Church 3. And howbeit it be not Acts 1. yet Scripture Acts 2. and 4. is no lesse Canonicall then Acts 1.4 and yet that passage Acts 1. doth the businesse for that Church provided a Minister for all the Churches of the World which is more then any Independent or Congregationall Church can do And whosoever calls this Assembly or the Acts thereof extraordinary yet may not the Independents do so since that from this place some of them as Robinson Insti p. 168 169. proves an ordinary power in the Church to ordain and depose Her Officers the which proof should be very ridiculous and impertinent if from an extraordinary Church or an extraordinary Act they should infer an ordinary Church or an ordinary Act of an ordinary Church It should be all one as if they should prove That Independents have power to raise the dead because the Apostles had such a power 3. Arg. Act. 5. After that visible judgement of God that befell Ananias and Saphira vers 5 10. Beleevers were the more added unto the Lord multitudes both men and women vers 14. The number of the Disciples were much more multiplied cap. 6. v. 1. in Hierusalem greatly and a great company of the Priests were obedient to the Faith ver 7. who could not all meet together Arg. 4. Act. 6. v. 1. When the number of the Disciples was multiplied there arose a murmuring of the Grecians against the Hebrewes because their widowes were neglected in the dayly ministration whereupon there were appointed 7 Deacons for all the Churches of Iudaea and sundry others for the Church was compounded of people of divers Countries Act. 2.9 10 11. This Argument proveth very probably that at Hierusalem there was more then an Independent Church since it ordained Church-Officers for sundry Congregations or at least for a Church which could not meet in one place CHAP. IV. The same Doctrine proved from Act. 13.14.15 and 16 chap. of the Church of Hierusalem and Antioch Arg. 5. SO Act. 15. in that dispute of S. Paul and Barnabas with some Pharises converted to the Faith about Circumcision and the Observation of the Ceremoniall Law at Antioch it was resolved that the question should be determined by the Church that was at Hierusalem as it was From whence I argue thus That Church to whose judgement other Churches submitted themselves and which gave out Decrees or Sentences to be obeyed by other Churches was more then an Independent Congregationall Church But the Church that was gathered at Hierusalem was a Church to whose judgement other Churches submitted themselves or to which they were bound to submit and which gave out Decrees or Sentences to be obeyed by other Churches Ergo The Church that was gathered at Hierusalem was more then a Congregationall Independent Church The Major is certaine for no simple Congregationall Church can give out Decrees and Sentences to be obeyed by other Churches nor will other Independent Congregationall Churches submit thereunto The Minor is certaine 1. For The Church of Antioch determined that Paul and Barnabas
lesser Sanedrim unto that of the great one as has been proved by Mr. Rutherford Gillispy Hearl c. Art 1. and 2. 3. The Representative Church or first Generall Councell at Jerusalem had Power and Authority over all the Churches of the world since it gave them a Minister viz. Mathias Ergo All other Churches in their Iudgements and Power of creating such a Minister were subject unto it Object If it be said That it was an extraordinary Councell 1. Because it was indicted and convocated by Christ 2. Because it was compounded of extraordinary Persons 3. Because the Persons received extraordinary gifts there 4. Because it was in the birth and beginning of the Church Reply The Scripture saith not That it was Extraordinary As for the the Proofs I answer to the first 1. That howbeit it was indicted and convocated by Christ yet was it not indicted and convocated in an extraordinary way 2. That a Councell may be extraordinarily indicted and convocated and yet be ordinary in its proceedings 3. That the Indiction and Convocation of a Councell is Extrinsecall and Antecedent to a Councell because that it is before that the Councell be and therefore cannot make it Intrinsecally extraordinary when it is existent So Adam was made in an extraordinary way of Earth and by creation and Eva of Adams Rib and yet they were not extraordinary persons in their nature existence conservation or accidents 4. Neither read we that it was convocated in an extraordinary way 5. Neither can it be extraordinary because it was convocated by Christ for by the same reason all that ever Christ did to men should have been extraordinary To the second I have already answered To the third I answer 1. That the extraordinary gifts were personall only and belonged unto the materiall parts of the Councell and not to the form thereof and therefore could not make it formally extraordinary in quality of a Councell for formall denominations are not taken from the matter but from the form so if there be six or seven Ecclesiasticall persons assembled to dinetogether we call it not an Ecclesiastical Assembly 2. I answer That these extra ordinary gifts were subsequent unto the Councell or at least to that Ecclesiasticall proceeding in the election of Mathias Now that which is subsequent to any thing cannot denominate it formally or at least in the time precedent when the Subject precedeth such a subsequent Adjunct or Circumstance See more concerning this Argument heretofore To the fourth I answer 1. That all that which was in the birth and infancie of the Church was not Extraordinary for by that reason the Preaching of the Gospel and the Administration of the Sacraments should have been Extraordinary 2. Things that are Ordinary must have a beginning 3. And howsoever at their beginning they be Extraordinary in respect of time because before their beginning they were not Ordinary but out of the precedent order yet they are Ordinary in respect of Gods Ordinance or Law which is ordinatio rationis that should be ordinary in Gods Church Object If it be yet said That Mathias was an Extraordinary Minister and his Vocation Extraordinary I answer That all that is true and yet in this Extraordinary Vocation there was something Ordinary viz. The Nomination and Election or Admittance of him to be a Minister of the Church according to the Independents opinion otherwayes their Argument should be very impertinent in proving from hence the power of the people in choosing their Ministers That which there was Extraordinary was not done by the Councell and therefore could not make the Councell Extraordinary As much may be said of that Councell that created seven Deacons for many Churches 5. But principally we will urge that businesse of Antioch in that difference betwixt St. Paul and Barnabas on the one part and some Pharisees converted to the Christian Faith on the other Hereupon it was resolved that Paul and Barnabas should go up to Jernsalem unto the Apostles and Elders about that question v. 2. they were sent by the Church of Antioch v. 3. they were received by the Church and by the Apostles and Elders of the Church at Jerusalem v. 4 the Assembly being gathered at Jerusalem the Cause was heard v. 4.5 considered v. 6. discussed v. 7. voyced v. 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 judged v. 22. the Iudgement or Decree of the Councell or Assembly sent to Antioch from the 22. v. to the 30. read and obeyed by the Church at Antioch c. v. 31. Here is the Church of Antioch judged by a superiour Church at Ierusalem an Appeal formed or interjected from the one to the other received by the other judged and obeyed And therefore it cannot be denyed but there was some Subordination betwixt these two Churches and that the one had authority over the other To this Argument some answer 1. That if it prove any thing it can only conclude an Appeal from one Parish Church or particular Congregation unto another since the Church of Antioch and of Hierusalem were no other then Parish Churches Rep. 1. This Answer cannot hold 1. Because no such thing can probably be collected out of this Text or of any other in Scripture and therefore it may be as easily rejected by us as it is alleadged by them 2. Because hardly can it be proved that in those times Churches were divided into Parishes 3. Because an Appeale cannot be from one Parish or Congregationall Church unto another since their authority is equall but only from an inferior to a superior Church or Judicatory 4. Because if it was from one particular Congregation to another then that Congregation from which it was appealed was not compleat in its Judgement but had need of some Extrinsecall power which is against the Tenets of Independents themselves 5. Because if we might appeale from one particular Congregation to another how much more from a particular Congregation unto a Synod wherein the Spirit of God and especially that of Prophecie doth more abound 6. Because the Apostles in Hierusalem were not members of any particular Church 7. Because if the Assembly at Hierusalem had been a particular or Congregationall Church it could not have given out a Decree which should have bound so many Churches to obedience viz. those of Antioch Syria and Cilicia v. 23. 2. It may be otherwayes answered That it was an Appeale but not to any Ordinary but an Extraordinary Church viz. to that of the Apostles and that for these Reasons 1. Because it was Extraordinarily gathered 2. By Extraordinary persons 3. It was compounded of Extraordinary persons viz. the Apostles 4. Because this Appeale was to the Apostles who were infallible and Extraordinary Ministers 5. Because it was in the birth and beginning of the Gospel Rep. 2. This Answer cannot hold 1. Because the Scripture declareth not that this Church or Assembly was Extraordinary 2. Neither is it a satisfactory Answer whenever
we bring passages of Scripture to prove our Opinion that they answer us that they are of Extraordinary things and practises unlesse the Scripture â—â—clare them to be such or that they go beyond the generall Rules commanded in Scripture 3. Because here the proceedings are conforme to those that we have in other Scriptures as in the Old Testament c. As for the Reasons to the first I answer that it cannot be proved that it was extraordinarily gathered 2. And howbeit it had been extraordinarily gathered yet the proceedings therein might have been and were ordinary 3. Because the gathering or indicting of an Assembly is Extrinsecall unto an Assembly and antecedent to it and therefore cannot make it Intrinsecally extraordinary in its proceedings 4. It is onely circumstantiall which cannot make it extraordinary quoad substantiam sed quoad modum and that modus also is Extrinsecall and not so much a manner of being of the Assembly as of him or them who indict or gather it To the 2. Extraordinary Persons who gather an Assembly are not sufficient to make an Assembly extraordinary 1. For then all the Churches gathered by the Apostles had been extraordinary which is most false 2. If they made it extraordinary they must have imparted unto it some extraordinary quality which they did not or at least which appeareth not from Scripture and so it must be holden as if it were not for Scripture is onely a Rule to us in that which it sayeth and not in that which it sayeth not To the 3. Because it was compounded of extraordinary Persons viz. Apostles This answer satisfieth not the Argument 1. It is ridiculous to call all extraordinary that maketh against them 2. Because it was not compounded of the Apostles alone but also of the Elders vers 2.3 3. Because not onely the Apostles but also the Elders judged the businesse v. 2.3 4. Howbeit this Appeale was to the Apostles yet was it not to them in quality of Apostles neither are we bound to beleeve it since the Scripture hath no such thing of it 5. If it had been to the Apostles in quality of Apostles or men who were infallible then could they not have appealed from Paul at Antioch to the Apostles at Hierusalem since he was as infallible at Antioch as they all at Jerusalem 6. The judgement of the Elders had been superfluous for the judgement of the Apostles alone and their Letter alone had sufficed as Canonicall Scripture to direct them at Antioch in their Proceedings What needed they adde a fallible judgement to that that was infallible or mans judgement to Gods and yet they contented not themselves with that of the Apostles alone 7. If this Assembly at Jerusalem had been extraordinary and infallible because it was compounded of extraordinary Persons viz. of Apostles Ergo. so was that of Antioch because there was St. Paul an Apostle 8. By the same reason it must have been ordinary and fallible because it was compounded of ordinary and fallible persons viz. the Elders 9. If the Apostles had been there in quality of Apostles and infallible Ministers what needed they so long to consult and dispute in the Assembly v. 10 A simple Decision without any Consultation might have sufficed for Disputes and Consultatioâ—â— amongst men are not of things which they hold altogether certain and out of doubt but of things uncertain and doubtfull 10. I deny the Consequence viz. That if a Councell or Assembly be compounded of extraordinary Persons Ergo it is extraordinary for by the same reason if there were seven or eight Apostles dineing or sleeping together it should be an extraordinary and Apostolicall dinner or sleeping 11. Neither are all things that are done by extraordinary Persons extraordinary for the Apostles did eate drinke and sleepe neither yet was that Extraordinary Eating Drinking or Sleeeping but ordinary as in other men 12. Because the Apostles were materiall parts or members of the Assembly their gifts as infallibility and offices were personall and denominated themselves onely and not every Assembly wherein they were or might be for as the Forme that denominateth their persons belongeth onely to them so doth the denomination proceeding from it 13. Because the parts of Assemblyes and Consociations may have contrary Formes and denominations secundum entiatem as we see in Republicks for the whole Republick may be rich and potent and the members thereof very poore because of the great Tributes they pay to the State and the Statepoor and the members or Subjects rich because of the Subjects great Trading and profit and their small Contributions to the State So in the Church in an Ecclesiasticall Assembly of Prophets as that of Achab there may be one Prophet infallible yea if there had been 400. yet that Councell had been as it was fallible because of the Plurality of the votes of the false Prophets so an Army of 40000000. of Pigmees and Dwarfs is a great Army and every one of them a little man To the 3. I have already answered To the 4. Answ 1. It was not to the Apostles in quality of Apostles as I have proved it 2. Because it was also to the Elders 3. I deny the consequence for by the same reason it should be ordinary since it was to the Elders who were ordinary Ministers To the 5. 1. I deny the consequence for all things that were in the begining of the Church were not extraordinary since many of them continue now as ordinary 2. Because if it be extraordinary because it was in the beginning of the Church Ergo all that we have in Christian Religion must be Extraordinary since there is no thing in it but it had a Beginning so Faith Justification the Sacraments and all the Ordinary Ministers of the Church should be extraordinary since they have a beginning with the Church 3. Howbeit it was Extraordinary in respect of Time as all things at their first Beginning yet was it not Extraordinary in respect of Gods Law which ordains it to be ordinary Answ 3. This Argument may be other wayes eluded in saying that this businesse was not judged at Hierusalem by way of Appeale but by way of Councell not by Judges but by Friends and Brethren Rep. But this Evaston is no better then the rest 1. Because the Text conteineth no such thing and we cannot take it upon their word no more then they will take it upon ours unlesse we prove it as we here doe 2. Because heretofore we have shewn many yea almost all the conditions necessary to an Appeale whereof the rest may be inferred by necessary consequence 3. Because S. James who as some Divines conceive was the Moderator or Praeses of the Assembly saith not My Counsell is but My Sentence is which is not the stile of a Counsellour to a friend but of a Judge 4. The Judgement in the Text is called a Decree 5. If it had been but a Councell the Pharisees might as well yea more easily have
yea if it seemeth good to the Holy Ghost it should seem good to all his Ministers 2. And I pray you M.S. when it seemeth good to an Independent Minister to declare the Doctrine that denieth Christs Divinity hereticall whether think you seemes it not good to God and to the Holy Ghost also and if it seem good to both why may not the Minister say It seemeth good to God and to me also to declare this Hereticall 3. And if that is bound or loosed in Heaven which the Church bindeth or looseth on Earth wherefore when they bind or loose sinners may they not say It seemeth good to God and to me also to loose this sinner To the 10. I answer It is altogether ridiculous for this one particular expression conteineth not all the expressions that are used in Ecclesiasticall Iudgements the Church useth not evermore Comminations in her Iudgements but against such as are disobedient and that after sundry Admonitions Neither is every Iudgement or Law evermore expresly Penall as ye might have learned both out of your Civill and Canon Law CHAP. VIII Wherein the same Doctrine is further confirmed by Reason THis Subordination of Ecclesiasticall Iudicatories may be likewise proved by the practice of the Old Testament for in the Old Testament there were Synagogicall and Synedriall Iudicatories amongst them there was a Subordination and from the first they appealed to the second neither find we ever that God abrogated it since it was not Ceremoniall as I have shewed 2. It may likewise be proved from the Subordination of Civill Iudicatories in all great Civill States and there is a like reason for them both 3. If it be granted that there are Ecclesiasticall Assemblies greater in Authority one then another as appeareth by all these former Texts either this inequality of Greatnesse or Power is by Co-ordination or by Subordination But it cannot be by Co-ordination for one co-ordinate Power hath no power over the other as that of Hierusalem had over the rest of the Churches in giving them a Pastor Act. 1.2 6. chap. and Lawes and Commands Act. 15. 16. Ergo It must be by Subordination And then the power of the subordinate Church is under that of the superior Church whereunto it is subordinated as in Civill Iudicatories subordinated one to another 4. If there were no Subordination of Ecclesiasticall Iudicatories in matters of Power and Authority or their Authoritative Power then any particular Congregation by an irresistible power in despite of all the Churches of the the World might establish amongst themselves all sort of most damnable Heresies commit all sort of sinne and uncleannesse and so infect all the World with their wickednesse and no Churches or Christians qua tales could hinder them or say to them even as the Pope pretends they cannot say to him Domine quare hoc facis 5. But can our Adversaries risen up of the new shew any such Government as theirs in the Church of God in any time since Christs Incarnation yea from the Creation of the World to this time wherein there was no Subalternation but a meer Independency amongst all Ecclesiasticall Iudicatories We could wish they would shew us the Institution of it in Scripture where any where Christ commanded that all Churches should be altogether Independent and consequently Incorrigible Where at any time he granted them such a Licenciousnesse of power to go irresistably to Hell What an abominable Licenciousnesse is this to plead on this manner for all sort of Independency and of Ecclesiasticall Impunity in doing of all sort of wickednesse and mischief 6. The want of this Subordination taketh away all sort of remedy against the offences of particular Congregations 7. It destroyeth the Unitie of the Militant visible Church both Provinciall Nationall and Universall which cannot appear but in a Provinciall Nationall or Universall Synod or Councell 8. And consequently the visibility of the Church for she is not visible but in her Symbole or Confession of Faith and Canons of Ecclesiasticall Discipline as appeareth by the Symbole of the Apostles 9. To take away such Representative Churches as Synods is to destroy the Externall Church-Communion of Saints or the Communion of Saints amongst divers Churches which cannot so well appear as in Synods where their Reall Communion one with another is best represented for if particular Churches be destroyed by persecution and a little remnant escape as sometimes it falleth out upon the Turks Invasion and the Papists Massacres as wofull experience hath furnished us but too many examples in Germany France England and elsewhere what Externall Union or Communion of Saints can appear amongst you since in such a case ye will neither receive men in age to the Lords Table nor the children of such Martyrs to Baptism and so all the recompence they can have amongst you for all their sufferings for the Name of Christ is That they are like to be utterly excluded from all Church-Communion whatsoever 10. So this is a very poor comfort for Martyrs who having suffered much in their own persons lost their wives children and goods for the good Name of Christ shall no more now be esteemed Christians after all their sufferings whereas they were thought to be of the very best before that time 11. Such a Subordination of Representative Churches in matter of Government is a means very necessary to conserve the Churches for by the Authoritative power thereof Churches are kept in Order Unitie and Union and so preserved as we see in France Holland Scotland and elsewhere ever since the beginning of the World whereas by the contrary Independent way consisting of dis-union they may easily be destroyed as we see in the innumerable number of Sects that in a short space of time have sprouted out of the Independent Sect no lesse opposite one to another then to us 12. If there be no Subordination of Ecclesiasticall Assemblies but every one be Independent and every member of the Church have a vote in all Ecclesiasticall matters and be made acquainted with all that passeth as amongst the Independents hardly can the Counsels and the Resolutions that are taken for mutuall conservation be kept secret but they will every houre be betrayed and so the Church given up to her Enemies which appearingly cannot so easily fall out in the Synodicall way wherein 20. 30. or 40. only and those of the best sort and the wisest men are acquainted with the businesse for in all morall probability it is not credible but 20. 30. or 40. may better keep a businesse secret then 20000. or 30000 whereof the Churches that they represent may be compounded 13. Since Christ ordained Universall Ministers to rule over the whole Militant Church and all the particular Congregations thereof wherefore should there not be some unity of Government amongst them and wherefore may they not all depend on one Councell as well as on one man certainly there is the same reason for both for as the Apostles
non-Communion or Schism So your Supposition is false viz. That I suppose that the ground of such a refusall of Communion consisteth onely in difference of Iudgement for I suppose that the ground of it may be a breach of Charity and in particular persons a vicious life 2. M. S. should have done well to declare us here in particular what is the nature or particularity of this difference betwixt us and them for we cannot in practicis dispute accurately upon Generalities so abstract from all Particularity If it be replyed That it is because we admit vicious persons unto our Communion I have answered it in my Annotations whereunto he pretends to answer He should have refuted my Reasons here as also sundry others in Master Rutherfords Book whereby he demonstrates how ridiculous and frivolous this pretext is Neither is it needfull that I should repeal them to swell up a Book with them M. S. his second Answer If there were so many and great differences amongst the Members of the Church of Corinth as you speak of and yet Paul no wayes perswaded the Major part amongst them to cast our cut off or suppresse the Vnderling Parties but exhorted them to mutuall Communion why do not ye the like A. S. We cast you not out nor off but ye run away we exhort you but ye will not obey ye slight and contemn your Mother that begot you and when the House of God is to be Reformed ye will have all things according to your fancy or ye will be gone and renounce your Mother O what sort of Children and Domesticks of the Faith are ye M. S. his third Answer He denyeth the Assumption viz. That there was greater difference amongst the Members of the Church of Corinth then betwixt the Independents and our Churches A. S. I prove it for both they differed in Articles of Faith some of them denying the Resurrection the Doctrine of the Law and Sacraments some of them joyning the Law with the Gospel and Circumcision with Baptism And in Charity some crying up some Apostles and Pastors and rejecting of others others of the same Church being of contrary mindes and wills without any Separation in Externall Communion either in Sacraments or Government for any thing we read in Scripture A. S. 11. Reason in Substance is this That the Opinion of our Brethren symbolizeth much jumpeth in conceit and that they sympathize with the Donatists who separated themselves from other Churches under pretext That they were not so holy as their own neither is their Discipline unlike to that of the Convents and Monasteries amongst the Papists which professe all one Doctrine but are independent one upon another c. M. S. Answer 1. Symbolisa Theologia non est Argumentativa A. S. But this Argument is taken a Simili and holds quia similium eadem est ratio viz. In eo in quo similia sunt Now they are blamed in separating themselves from the rest of those that professe the same Doctrine as if they were holier then the rest Ergo so are the Independents to be blamed for the same Reason His Instances are childish and fond for Angels and Devils agree not in that which is blameable in Devils for that agreement should be an impeachment both to their Holinesse and Happinesse 2. Neither agreeth A. S. with Nestorius in making way to any Heresie of his own as Nestorius wherein he was blameable 3. No more is it to the purpose that ye are not like to Monks for their Paunches idlenesse or in their Buildings howbeit some of them be as lean and as busie in their own way as any of you Independents can be in yours Neither is it a sin to be fat Onely I compare you with them in that wherein we all blame them viz. In separating themselves from others under pretext of greater holinesse To his Answer to the third point I reply That I make not this comparison betwixt the Donatists and the Apologists as M. S. sayeth here but betwixt them and all those that are of the Independents opinion And so to his first Answer I reply That however some of the Apologists of whom alone I speak not have not Churches yet have they the same opinion concerning the Separation of their Churches from others that professe the same Doctrine and that under pretext that they are holier then the rest Secondly M. S. answereth That neither in substance nor truth doth it touch any of them or their opinion 1. For they do not separate from other Churches but onely in such opinions and practises wherein they cannot get leave of their Consciences to joyn with them A. S. I have proved that it touches them in truth and as for his proof the Donatists did just so Whereas M. S. saith That they of the Presbytery differ in Opinions and practises one from another A.S. 1. It is true but that is in things that are not very materiall 2. Or if they be materiall they are particular Opinions of particular men that are not known not of whole Churches nor approved by whole Churches 3. And howbeit some of them though very few differ in some practises which are not materiall yet is it not so much they that make these differences as that they are compelled by others to suffer them as they have declared themselves in their Letters sent to the Assembly 4. That small difference breeds no Schism or Sects among them but they entertain mutuall communion together both in Sacrament and Government and they admit one another unto their Synodall and Sacramentall Communion so do not Independent Churches amongst themselves nor with ours M. S. 2. Argument for this his Assertion is because A. S. himself and his Party do separate themselves from the Church of Rome because they think not that Church to be so holy as their own A. S. 1. We separate not our selves from the Romish Church because of greater or lesse holinesse in our Church or in particular Persons then in theirs but because we conceive that the Romish Church erreth in Fundamentalls 2. Not onely committeth but also 3. Teaches Idolatry and 4. compelleth men against their Conscience to commit and professe it 5. Neither did we separate from the Papists but they separated from us and did cast us out of their Church and persecuted us to death so that neither could we entertain Communion with them without loosing both body and soul 6. Neither yet separate we from any Church that holds the same Doctrine with us 7. Neither beleeve we that any Church holding the same Doctrine with us can morally fall into Idolatry or urge us to be Actors against our Consciences in any Idolatrous Act And this Liberty of Conscience Independents may have in our Churches 8. We pray you also to declare unto us what Heresie Idolatry or great vice you see taught or approved of amongst us that should compell you to quit our Churches as we found amongst the Papists and then your Argument
Hereticall and go to the Devill But I answer 1. The Assumption is false for the Externall Coactive Power that A. S. grants unto the Civill Magistrate is onely to represse Hereticks and Schismaticks after that they are sufficiently convicted by the Church in an ordinary way or by others in an extraordinary way when the Church is negligent in her duty 2. Neither doth M. S. his Confirmation or Case of Conscience conclude any thing against that which A. S. sayes And as for his Supposition either that Conscience whereof he speaketh is right or erroneous If it be right the Civill Magistrate should not presse it against its light or if he happen to do so it is not by Power but by abuse of Power And in such a case he who hath his Conscience well informed must resolve himself to be quiet in case the Civill Magistrate oblige him not to be Actor in any thing against it But if such a man any other or others with him will rise up within the Kingdom or come from Forraign Countries and urge their Religion upon the State and establish it without permission of the Magistrate or against his Laws then their Consciences cannot be right for wherefore should the King Parliament and State be rather bound to admit such mens Religion without sufficient conviction then they to admit his Religion And in such a Case the Civill Magistrate so long as such persons as urge their Religion upon him convict not sufficiently his Conscience may with a good Conscience punish them severely yea with good Conscience cut off their Heads If such a mans Conscience be erroneous the Civill Magistrate doth him no wrong to endeavour that he who hath it be sufficiently convicted and if after sufficient conviction he will not be quiet especially when he is not obliged to be Actor in any thing against his pretended Conscience but will still trouble both Church and State wherefore on Gods Name should he not be punished 2. Is it not better that such a man should perish then that he should make thousands to perish 3. Ravalliack in France and the Monks and Fryers that kill Kings pretend evermore Conscience as the Independents do and yet the Civill Magistrate puts them to death 4. If any mans Conscience which God forbid should dictate him to kill the King and blow up the Parliament should such a man be tolerated under pretext of his tender Conscience 5. Is it not a sin to have an erroneous Conscience And is not he that hath it bound to reform it and to suffer for it in case he reform it not when he hath sufficient means to do it 6. But must every man that doth ill be presently believed when he saith that he hath such a Conscience 7. All this long Sermon of M. S. proveth not that the Magistrate directly and per se but rather that the man himself hardeneth his own Conscience for there is no created Power that directly per se and Physically can work upon a mans Conscience it can onely move it morally in propounding of Objects to it or in Reasoning and yet every true Christian hath a sufficient power to resist such motions which is sufficient to make him in-excusable 8. Neither can his erroneous Conscience excuse him unlesse that its Errour be Invincible Antecedent and he no wayes the cause of it but if it be Vincible Concomitant or Subsequent and he himself the cause of it then it excuseth him not but is a sin and aggravates the sin that proceedeth of it at least extensivè if not intensivè For in such a case it is not his erroneous Conscience that is the cause of the sinfull action of his Will but his sinfull Will that is the cause of his erroneous Conscience 9. The Civill Magistrates threatning per se and directly maketh not his Conscience erroneous but found it such 10. Neither is it the cause that he goes against it For whether ye consider the Civill Magistrates Intention his Iudgement or the Execution of it in such a case they cause no ill but good for his Intention is onely that they be gained to Christ and that they seduce not others His Iudgement condemneth onely their Opinion and commands a punishment answerable to their Sin whereby onely they are hindered to continue in their Heresies or Schisms or to seduce others No more doth the Execution of his Iudgement Ergo. 11. And I pray this new Casuist to tell me whether in some Cases it were not a lesser Sin for a man to go against his erroneous Conscience then to follow its Dictates Whether it were not better for him to sit at home against the Dictate of his Conscience then to go to a Pagan Church and there to adore a Crocodile or a Toad according to the Dictates of it So we see how licentious and detestable this Conscience is that Independents plead so much for that thinketh that it cannot sufficiently enjoy its liberty unlesse that all Schismaticks Hereticks Jews Mahumetans and Idolaters have a free liberty of their erroneous Consciences to adore a thousand Gods yea a thousand Devils a Jupiter a Bacchus a Venus a blinde Fortuna and to Preach such Abominations and that the Civill Magistrates power be ever curtaled or rather altogether taken away in matters in Religion I will not call this a madnesse but I am well assured that many are recommended to the Churches Prayers that are not half so sick either in Soul or Body as these men are in their Consciences Wherefore all that I have more to say unto them shall be onely this The Lord have mercy upon them Christian Reader HAving been desired by some Friends to give a short Discourse of the Independent Government I am resolved to present thee with this following Epitome which sundry have oftentimes required of me The Independent Church is so called because that no particular Congregation amongst them how small how Hereticall and vicious soever it be will depend upon or submit to the Judgement of any other Church yea not to that of all the Churches of the World how Orthodox and holy and how true and just soever their Judgement be They define it Coetus Fidelium a Company of Beleevers meeting in one place every Lords Day for the Administration of the Holy Ordinances of God to publike Edification So according to this Definition neither the Catholike Church which we beleeve in the Creed nor any Nationall Church can be a true Church since they cannot meet together every Lords Day in one place In the Efficient Cause of the Church I see no great Difference betwixt us and them save onely this That they hold it necessary to the Constitution of a Church and of every Member thereof that they all joyn in a particular Church-Covenant as they call it different from that of Grace revealed in Scripture wherein they all swear to live in the Faith and in subjection to all the Ordinances of God cleaving one to another as Members
of one Body and not to depart from the said particular Church whereof they become Members without the consent thereof The Antecedents of this Covenant are 1. Sundry Meetings together of such as are to joyn in it till such time as they may all have a sufficient proof and tryall of the spirituall estate one of another 2. The Civill Magistrates Consent to set up their Church 3. The Consent of Neighbour Churches 4. They ordain a solemn Fast and after Prayers and Sermons one in the name of all the rest propounds the Covenant 5. And they all take it The Consequents of it are 1. The Right hand of Fellowship which is given them by the Neighbour Churches 2. Those who joyn in Covenant are exhorted to stand fast in the Lord. 3. Followeth a Prayer made to God for pardon of their Sins and acceptance of the People We condemn not all Church-Covenants but we cannot approve this of the Independents 1. Because it is not commanded in Scripture 2. We finde no example of it in Scripture 3. And therefore it is nothing else but an humane Tradition 4. Because all or almost all the Covenants concerning Religion that we read of in Scripture are of those that are already and not of those that are to be Members of the Church 5. Because we are in Covenant with God before ever we come to be of Age I shall be thy God and of thy Seed Gen. 17.7 Item Be baptized for to you and your Children the Promise is made Acts 2.38 And from hence all Protestants prove the Baptism of Infants against Anabaptists 6. Because those that were Circumcised in the Old and that are Baptized in the New Testament are Members of the Vniversall Church without any vocall Covenant as double C who is one of these M. S. ses as I hear confesseth freely Ergo They must be Members of some Particular Church for how can they be in the Vniversall Church and out of all Particular Churches So a man might be in the World and in no part of it or out of all the parts of it 7. Because if Children Circumcised or Baptized were not in the Church their condition should be no better then that of Jews and Pagans which can be no great Consolation to any Christian Parents 8. If a man of one Church should take to Wife one of another a hundred miles distant from him she must adhere to her Husband live with him and so quit her own Church and be out of all Churches like a Pagan for she cannot be admitted to the Church whereunto she goeth but after a long tryall So to be married she becometh as a Pagan 9. Such an Oath or Promise is not lawfull for a man may have just Causes which are not evermore to be declared to a whole Church that may oblige him to go and live elsewhere in an other Church 10. Because the Apostles Evangelists and their Followers could not lawfully enter into any such Covenant since they were Vniversall Ministers consequently Members of all the Churches of the World 11. Neither could they make such a tryall of three thousand persons that in seven or eight houres time were added unto the Church Acts 2.12 Such a Covenant includeth a tacite Schism and Separation from all the Churches of the World 13. Neither did the Apostles and other Ministers of the Church for the first three hundred yeers require the Civill Magistrates Consent to set up their Churches 14. Neither is it necessary to the Internall Constitution or Conservation of it since it is Extrinsecall to the Church 15. And some times it is impossible to be had as when he is a Pagan or an Antichristian Christian The Finall Cause of their Church they pretend to be 1. Gods glory 2. The Salvation of the Church and every Member thereof 3. The Internall and Externall Acts of mutuall Communion in Faith and Charity The Matter of their Church they hold to be such Persons as can give some particular Evidences of saving Grace and of their Election and who enter into Church-Covenant together such as may be Arminians as Master Goodwin alias M. S. And as for the Members of other Churches whether they be Dependents or Independents they will not admit them to the Lords Table nor Baptize their Children upon any Letters of Recommendation that they can bring from other Churches yea howbeit they give a sufficient account of their Faith and live without giving any offence at all to any man and so they hold them little better then Pagans The Integrant p rts of this Church are the Flock or People and the Rulers viz. Preachers Teachers Ruling Elders and Deacons They admit none to be Ruling Elders but such as Preach yea to the People they give liberty to Preach also and so quite confound the Offices of Preachers and Ruling Elders which the Apostle distinguishes Rom. 12. 1 Cor. 12. Eph. 4. 1 Tim. 5. Matth. 18. So they confound the charge of the Pastor with the duty of the Sheep and a Ruler with him that is ruled The Form of their Church seemeth to consist in their Church-Covenant The Accidents of it are 1. The number viz. the smallest seven Persons and the greatest as many as can conveniently meet in one place for the Administration of the Holy Ordinances of God 2. Their Doctrine which may be Arminian as appeareth by M. S. alias Master Goodwin who holds very many Arminian Tenets as Justification by Faith as it is an Act or Quality c. Item As some testifie of him A sleeping of the Soul 3. They have no common Confession of Faith or Platform of Discipline in their Churches neither will they have any yea they will not have any constant Confession of Faith or Platform of Discipline in any Particular such is the Liberty or rather the Licenciousnesse of their Faith and Discipline 4. The power to Teach which they gram as I have already said not onely to Preachers but also to Ruling Elders and some of the People 5. The power of the Keyes which they put in the hands of the People yea of the most ignorant impertinent and insufficient of them who have power to create their own Ministers to examine their Doctrine and sufficiency and afterward to admit them to the Charge But whether they have 1. Abilities 2. And prudence enough to do it 3. Whether Christ have committed the Keyes unto them 4. Whether they can do it without confusion 5. Whether they had it in the Old Testament I leave it to any judicious Readers consideration 6. Yea some of them in the Synod grant unto Women some sprinkling I beleeve as some corrected them there they would have said the gingling of the Keyes but of this spinking sprinkling or gingling of the Keyes we read nothing in the Word of God 7. They hold the Object of Excommunication onely to be errours of the Minde against the common and uncontroverted Principles and of the Will against the common and universall practises of Christianity and both against the Parties known light So hardly can any man be Excommunicated 1. For we cannot well know when a man goeth against the common Principles of Christianity since no man can well define them 2. Muchlesse when he goeth against the light of his Conscience or 3. against the common practises of Christianity which are not well known 4. According to this Tenet we cannot Excommunicate Socinians Arminians and other Hereticks and therefore M. S. is admitted to be a Minister in one of their Churches 5. Howbeit they acknowledge no man in their Parish to be a Member of their Church yet can they very well and in good Conscience take a Benefice were it never so great yea of 300 400 or 500 l. a yeer 6. They beleeve that the Civill Magistrate should not and consequently hath no power to punish Idolaters or Hereticks were their Heresie never so great And first so be it said without Blasphemy God should have been in the wrong in commanding it in the Old Testament Secondly And it were very strange that a man should be punished for offending a man and not for blaspheming the good Name of God Thirdly So he should be punished for calling some Independents Knaves but not for calling Jesus Christ the Sun of God and the Redeemer of our Souls a Knave FINIS