God even as a dead dog Truely I am ashamed to write of so grosse and filthy abominations so generally received even of all States of these parts of the world who of a Popish Custom and Tradition have received it one of another without any warrant from the Word Ibid. p. 75. Other more smoothe hypocrites yet as grosse idolaters use the Lords Prayer as a close of their own M Canns Necessity of Separation p. 66. It is all one whether turning on the left hand we embrace the Idolatry of Bishops or turning on the other hand we follow the new devices of mens foolish brains for utter destruction certainly follows both N Robinsons Apologie p. 89. Quae nos ad Separationem solicitant ipsam Ecclesiae materialem formalem constitutionem ejusdemque politeiae administrationem essentialem spectant O Johns Enquiry p. 25. Seeing by the mercy of God we have seen and forsaken the corruptions which remain in the French and Dutch Churches we cannot partake with them in such case without apostacie from the Truth P Johns Plea p. 231. Every particular Church with their Pastors stand immediately under Christ the Arch-Pastor without any other strange Ecclesiastical power intervening whether it be of Prelates or other unlawful usurping Synods or of any such like invented by man and brought into the Church Barrows Dis p. 261. If we would but lightly examine these secret Classes these ordinary set Synods which the Reformists would openly set up they shall no doubt be found as new strange Antichristian and prejudicial to the Rights of the Church as contrary to the Gospel of Christ as the other what shew soever of former antiquity or present necessity they can pretend Idem Refut of Giffâ—rd p. 137. These are the antient Sects of the Pharisees and Sadduces the one in precisenesse outward shew of holinesse hypocrisie vain-glory and covetousnesse resembling or rather exceeding the Pharisees the other in their whole Religion and dissolute conversation like to the Sadduces looking for no Resurrection Judgement or life to come the one removing from place to place for their advantage and best entertainment in the errour of Ba'aam for wages seduce and distract the people of the Lord from their own Churches and Pastors Sions Royal Prerogative in the Preface Whereas the Papists place the power of Christ given to the Church in the Pope the Protestants in the Bishops the Reformed Churches as they are called in the Presbytery Neither of them hath right in this thing but contrarywise Christ hath given the said power of his to all his Saints and placed it in the Body of every particular Congregation Q 1. Robinsons Apol. p 83. Personas Episcoporum vel autoritatem qua potiuntur civilem in rebus vel civilibus vel etiam Ecclesiasticis non aversamur Q 2. Vide supra F. R 1. Bar. Dis p. 33. Such like detestable stuff hath Master Calvin in his ignorance brought to defend his own rash and disorderly proceedings at Geneva whiles he at the first dash made no scruple to receive the whole State into the bosome of the Church yea that which is worse and more to be lamented it became a miserable precedent and pernicious example to all Europe to fall in the like transgression as in the confused estate of all those Regions where the Gospel is thus orderly taught is more then plain R 2. Robins Apol. p. 7. Profitemur coram Deo hominibus adeo nobis convenire cum Ecclesus reformatis Belgicis in re Religionis ut omnibus singulis earundem Ecclesiarum fidei Articulis prout habentur in harmonia Confessionum fidei paratisimus subscribere Ibid. p. 11. Ecclesias reformatas pro veris genuinis habemus cum iisdem in sacris Dei Communionem profitemur quantum in nobis est colimus conciones publicas ab illarum pastoribus habitas ex nostris qui norunt Linguam Belgicam frequentant Sacram coenam earum membris si qua forte nostris coetibus intersint nobis cognita participamus Malis illarum serio ingemiscimus Apol. for the Brownists pag. 35. We are willing and ready to subscribe those Grounds of Religion published in the Confession of Faith made by the Church of Scotland hoping in the unity of the same Faith to be saved by Jesus Christ being also like minded in points of greatest moment with all other Reformed Churches and on the contrary for Anabaptists Familists and all other Heretikes new and old we utterly reject them and all their Errours and Heresies Johns plea. p. 245. I acknowledge the Reformed Churches to be the true Churches of Christ with whom I agree both in the Faith of Christ and in many things concerning the Order and Government of the Church R 3. Johns Inquiry p. 57. Having declined to divers Errors of the Dutch the Church did excommunicate him and so still he remains Ibid. p. 59. Yet it is false that we have excommunicate any for the hearing onely the Word preached among the Dutch or French for these that yet we have cast out here it hath been partly for revolting from the truth which they professed with us to the corruptions of those Churches and partly for other sins S The Confession p. 26. The state of the Dutch Church at Amsterdam is so confused that the whole Church can never come together in one they read out of a Book certain Prayers invented and imposed by man the command of Christ Matth. 18. they neither observe nor suffer to be observed rightly they worship God in the Idoll-Temples of Antichrist their Ministers have their set maintenance their Elders change yeerly they celebrate marriage in the Church they use a new censure of Suspension T Robins apol p. 81. Ecclesiae Anglicanae constitutio materialis est ex hominum flagitiosorum colluvie paucis si cum reliquis piis admistis conferantur V Canns necessity p. 167. He is to come himself into the publike Assembly all looking on him with love and joy as one that comes to be married and there he is to make publike Confession of his Faith to answer divers questions being found worthy by the consent of the whole he is to be taken into the Communion X Bar. dis p. 34. I have shewed that the known and suffered sin of any Member is contagious to all that communicate with them in that estate and maketh them which communicate in Prayers or Sacraments with such an obstinate offender as guilty in Gods sight as he himself is Y Bar. dis p. 34. I have shewed that the whole Church hath no power to dispence with the breach of the least Commandment and that such obstinate sin in the whole Church breaketh the Covenant with God and maketh it cease to be a Church or in Gods favour till it repent Z Vide supra X Y. AA Bar. dis p. 157. They make this part of Gods Word substantial that of Form this Fundamental that Accidental this necessary to Salvation that needlesse
esteem in the hearts of the people they would be sure still to father their opinions upon them and say I hold nothing but what I had from such and such a man Ibid. p. 65. She pretended she was of Master Cottons judgement in all things M Williams Examination p. 12. Some few yeers since he was upon the point to separate from the Churches there as legal Ibidem p. 33. How could I possibly be ignorant as he seems to charge me of their estate when being from first to last in Fellowship with them an Officer amongst them had private and publike agitations concerning their estate with all or most of their Ministers N Short story Preface p. 7. By this time they had to patronise them some of the Magistrates and some men eminent for Religion Parts and Wit Ibidem p. 25. Master Wheelwright had taught them that the former Governour and some of the Magistrates then were friends of Christ and Free-grace but the present were enemies The former Governour never stirred out but attended by the Serjeants with Halberts or Carrabines but the present Governour was neglected Ibid. p. 35. After that she had drawn some of eminent place and parts to her party whereof some profited so well as in a few moneths they out-went their Teacher Ibidem p. 33. Vpon the countenance which it took from some eminent persons her opinions began to hold up their heads in the Court of Justice N 2. Ibidem p. 32. It was a wonder upon what a sudden the whole Church of Boston some few excepted were become her new converts and infected with her opinions Ibid. Preface p. 7. In the Church of Boston most of these Seducers lived Ibid. p. 36. The Court laid to her charge the reproach she had cast upon the Ministery in this Countrey saying That none of them did preach the Covenant of Free-grace but Master Cotton She told them that there was a wide difference between Master Cottons Ministery and theirs and that they could not hold forth a Covenant of Free-grace because they had not the Seal of the Spirit Ibidem p. 50. All the Ministers consented to this except their Brother the Teacher of Boston Ibid. p. 52. Master Wheelwright being present spoke nothing though he well discerned that the judgement of the most of the Magistrates and near all the Ministers closed with the affirmative Ibidem p. 21. Albeit the Assembly of the Churches had confuted and condemned most of these new opinions and Master Cotton had in publike view consented with the rest yet the Leaders in these Erroneous wayes stood still to maintain their new Light Master Wheelwright also continued his preaching after his former manner and Mistresse Hutchinson her wonted meetings and exercises and much offence was still given by her and others in going out of the ordinary Assemblies When Mr. Wilson the Pastor of Boston began any exercise it was conceived by the Magistrate that the case was now desperate and it was determined to suppresse them by Civil Authority O Apologetical Narration p. 5. We had likewise the fatal miscarriages and shipwracks of the Separation whom you call Brownists as Land-marks to forewarn us of these Rocks and Shelves they run upon Cottons Letter to Williams pag. 12. I said that God had not prospered the way of Separation because he hath not blessed it either with peace among themselves or with growth of grace The Lord Jesus never delivered that way of Separation to which they bear witnesse nor any of his Apostles after him nor of his Prophets before him We do not come forth to help them against Jehovah this were not to help Jehovah but Satan against him We cannot pray in Faith for a blessing upon their Separation which we see not to be of God nor to lead to him It is little comfort to the true Servants of Christ that such inventions of men are multiplied P Answer to the thirty two Questions p. 7. Whether is the greater number these that are admitted to Church-Communion or these that are not we cannot certainly tell Q 1. Plain dealing p. 73. Here such confessions and professions are required both in private and publike both by men and women before they be admitted that three parts of the people of the Countrey remain out of the Church so that in short time most of the people will remain unbaptised Q 2. Williams of the name Heathen p. 6. Nations protesting against the Beast no Papists but Protestants may we say of them that they or any of them may be called in true Scripture sence Heathens that is the Nations or Gentiles in opposition to the people of God which is the onely Holy Nation Such a departure from the Beast in a false constitution of National Churches if the bodies of Protestant Nations remain in an unregenerate estate Christ hath said they are but as Heathens and Publicans Q 3. Plain dealing p. 21. There hath not been any sent forth by any Church to learn the Natives language or to instruct them in our Religion first because they say they have not to do with them being without except they come to hear and learn English R Williams of the name Heathen p. 10. For our New-England parts I can speak it confidently I know it to have been easie for my self long ere this to have brought many thousands of these Natives yea the whole Countrey to a far greater Antichristian conversion then ever was heard of in America I could have brought the whole Countrey to have observed one day in seven I adde to have received Baptism to have come to a stated Church meeting to have maintained Priests and Forms of Prayer and a whole form of Antichristian worship in life and death S Ibid. p. 11. Wo be to me if I call that conversion to God which is indeed the subversion of the souls of millons in Christendom from one false worship to another Williams Key unto the language of America p. 9. To which I could easily have brought the Countrey but that I was perswaded and am that Gods way is first to turn a soul from its idols both of heart worship and conversation before it is capable of worship to the true God T Short story p. 32. Many good souls were brought to waite for this immediate revelation then sprung up also that opinion of the indwelling of the person of the Holy Ghost Ibidem Preface p. 13. That their own revelations of particular events were as infallible as the Scripture V Short story Preface pag. 2. Sin in a childe of God must never trouble him Trouble in conscience for sins of Commission or for neglect of duties sheweth a man to be under a Covenant of Works X Short story Preface p. 2. A Christian is not bound to the Law as the rule of his conversation Y Ibid. p. 3. No Christian must be pressed to duties of Holinesse Z Short story Preface p. 13. Their Leaders fell into more hideous delusions as that the souls of
God alone for any tollerable subsistence and their very being albeit we are hopefull the Lord is reserving good things for them who had so much Faith charity and Courage as to venture all for the cause of God and their Brethren the more unkind men have proved unto them The Lord who hath been witnesse to all their intentions actions and sufferings will in his owne time accordingly reward them and will not let them be ashamed of their first hopes and constant desires upon the which himselfe for a long time did shine so evidently from the Heaven as ever upon any enterprise on the Earth Though now that brightnesse be much ecclipsed and overclouded yet we are expecting with passionate desires and confident hopes the dissolution of these clouds and the dispelling of the present darkenesse by the strength of the Beames of his ancient and undeserved kindnesse towards that now suffering and much distressed Nation But insensibly my pen hath runne beyond the bounds of a short Epistle albeit my experience of your Lordships readinesse to dispence with your friends indiscretion makes me secure of my pardon I will detaine your Lordship no longer I lay downe my Booke at your Lordships feet to be given to the world by your Lordships hand If it be received with so much candor and charity by every Reader as I know it is offered it may possibly prove serviceable Thus wishing to your Lordship in these dayes of deepe and dangerous tryalls and too great defection of many constancy and daily increase of affection to all truth Piety Iustice and every Vertue I remaine Your Lordships in all Christian duty to be commanded R. Baylie London Novemb. 19. 1645. The Principall Authors whose Testimonies are cited in the case of the Brownists 1 THe Brownists confession of Faith printed by themselves 160â— 2 The Brownists Apoâ—ogy printed 1604 3 Robert Brownes Life and manners of true Christians printed 1582 4 Henry Barrow his briefe discovery of the false Church 1590 5 Henry Barrow his plaine refutation of Mr Gifford 1590. 6 Francis Iohnsons enquiry and answer to Thomas Whites Discovery of Brownism 1606 7 Francis Iohnsons Christian plea 1617. 8 Iohn Cann his guide to Sion 1638 9 Iohn Cann his necessity of Separation 1638. 10 Apologia Iusta quorundam Christianorum c. per Iohannem Robinsorum 1619 11 Robinsons justification against Bernard reprinted at London 1640 12 Syons royall prerogative 1641. 13 A Light for the Ignorant 1638. The Principall Authors whose Testimonies are cited in the case of the Independents 1. An Apologeticall Narration by Thomas Goodwin c. 1643 2 Iohn Cottons Keyes published by Thom Goodwin and Philip Nye 1644. 3 Iohn Cottons way of the Churches in New-England 1645. 4 Iohn Cottons Sermons upon the seven Vialls 1642. 5 Iohn Cottons Catechisme or the Doctrine of the Church 1644. 6 An Answer to thirty two Questions by the Elders of the Churches in New-England published by Mr. Peters 1643. 7 An Apology of the Churches in New-England for Church-Covenant or a discourse touching Church-Covenant 1643. 8 A glimpse of Syons glory in a Sermon at a generall Fast-day in Holland by T. G. printed at London 1641. 9 Ieremy Burrowes Sermons upon Hosea 1644. 10 The personall raigne of Christ by Io Archer Pastor of the Church at Arnheim 164â— 11 Io Archers comfort for Beleevers 1645. 12 Mr. Burtons vindication of the Independent Churches 1645. 13 Iohn Goodwins Theo-machia 1644. 14 A short story of the rise reigne and ruine c. published with Mr. Welds large Preface 1644. 15 Mr Welds answer to Rathbans narration 1644. 16 Mr Cottons Letter to Mr. Williams 1643. 17 The Anatomist anatomised by Mr Simson 1644. We cite also for some matters of fact to which no satisfactory Answer hath been made hitherto by the Parties 1 Mr Edwards Antapologie 1644. 2 Mr Williams examination of Cottons Letter 1644. 3 Mr Williams bloody Tenet 1644. 4 Plaine-dealing or Newes from New-England by Thomas Lechford 1642. 5 The Anatomy of Independency by a Learned Minister of Holland 1644. 6 Doctor Bastwicks Postscript 1645. 7 Mr. Prinns fresh discovery 1645. The CONTENTS of the following Treatise The Preface THe chiefe and first meane to extinguish the flames of our warre is the waters of our heart poured out in prayers to God pag. 1 Reformation after mourning is the second step to a solid peace p. 2 The corruption of the Church is the fountaine of our present misery ibid. The State cannot be setled till the Church be first reformed 3 Every man would help what hee can to recover the languishing Church from her desperate disease ibid. The offer of a strange and easie remedy of a Looking-glasse 4 The malignity of Errour ibid. The Authors intention is to set down in a Table for the cleare view of all the errours which trouble us ibid. And that with Iustice and Love toward all persons 5 The partition of the ensuing Treatise 6 Episcopacy was the mother of all our present Sects ibid. Presbytery will be their grave 7 The Presbyteriall way of proceeding ibid. What England rationally may expect from Presbyteries and Synods 8 Chap. 1. The originall and progresse of the Brownists Satan is the great enemy of the Churches Reformation 9 His chiefe instruments alwayes have been professed friends to Religion ibid. Reformation at the begining did run with one impetuous current ibid. What was its first stop 10 The fountaine of Protestant discord ibid. The unhappy principle of the Lutherans ibid. And the more unhappy principle of the Anabaptists 11 Somewhat of both these wayes was entertained in England ibid. The originall of the English Bishops and Ceremonies ibid. The originall of the Separatists 12 Brownism is a daughter of Anabaptism 13 Bolton the first known Separatist in England hanged himselfe ibid. Brown the second leader of that way recanted his schism and to his death was a very scandalous person ibid. The humour of Barrow the third master of this Sect 14 The strange carriage of Iohnson and Ainsworth the next two leaders of the Brownists ibid. The horrible wayes of Smith their sixth master 15 The fearfull end of Smith his wandrings 16 Robinson the last grave and learned Doctor of the Brownists did in the end undermine his party 17 Robinson the authour of Independency ibid. Chap. 2. The Doctrine of the Brownists They hold that all Churches in the world but their own are so polluted that they must be separate from 20 Their injurious slanders of the Church of England ibid. Yet sometimes they say that communion maybe kept with her both in preaching and prayer ibid. Their like dealing with all the other Reformed 21 Their flattering of forraign Churches is not to be regarded ibid. The matter of a Church they make to be reall Saints only 22 Their unreasonable strictnesse in this one point is the great cause of their Schism ibid. They place the forme of their Church in an expresse Covenant 23 Seven may make a perfect Church
yea two or three ibid. The erecting of a Church requires neither the Magistrates nor Ministers assistance ibid. They put all Church power in a handfull of people without any Pastor 24 The election ordination deposition and excommunication of the Minister belongs to his flock and to it alone ibid. Every man of the Congragation may preach and publikely rebuke not only the Pastor but the whole flock yea and separate from it 25 Some of them give the celebration of the Sacraments also to private persons ibid. The solemnizing of marriage they give to Parents but Divorces they commit to the parties themselves 26 They make every Congregation independent and of Soveraigne Authority ibid. Their judgement of Synods 27 Their high conceit of their own way and injurious depressing of all others ibid. Churches Bels Tythes Glebes Manses and all set maintenance of Ministers are unlawfull not so much as a Church yard must be kept up for buriall but all must bury in the fields ibid. The dayes of the week the months the yeare of God they will not name 28 No Pulpits no Sand-glasses in Churches no Gowns ibid. All set prayer even the Lords prayer and all Psalms in meeter yea in prose if used as praises are unlawfull 29 Their opinion of preaching and Sacraments ibid. Their strange way of celebrating the Lords Supper ibid. They reject Catechismes the Apostles Creed and all reading of Scripture without exposition 30 After preaching they prophecy ibid. Then come their Questions ibid. After all they attend a very tedious discipline ibid. Brown is for liberty of Conscience ibid. His followers are against it 31 Their carriage towards the Magistrate ibid. They spoyle Kings and Parliaments of their Legislative power ibid. They oblige the Magistrate to kill all Idolaters ibid. But to spare all theeves 32 They will have the Vniversities destroyed ibid. Secular Authors and Learning must be abolished ibid. Preachers must study no other books but the Bible ibid. Chap. 3. The originall and progresse of the Independents and of their carriage in New-England Independency is the smallest of all the Sects of the time for number but greatest for worth of its followers 53 Independents are the Separatists off-spring ibid. When the spark of Brownism was dying out in Holland a little of its ashes carried to New-England broke out there into a lasting flame 54 By what meanes these ashes were kindled ibid. Mr Cotton at first a great Opposite to that way 55 Mr Cotton with little adoe became the great Patron of that Errour ibid Mr Cotton was the mis-leader of Mr Goodwin and others 56 Mr Cotton often deceived hath given his patrociny to divers grosse errours ibid. Why God permits great men to fall in evident errours ibid. His Prelaticall Arminian and Montanistick tenets 57 His Antinomy and Familism ibid. Independency full as unhappy as Brownisme 58 Wherefore so much of the Independent way lies yet in darknesse 59 The fruits of Independency in New-England ibid. First it hath put thousands of Christians in the condition of Pagans ibid. Secondly it hath marred the conversion of Pagans to Christian Religion 60 Thirdly it did bring forth the foulest heresies that ever yet were heard of in any Protestant Church ibid. A few examples of the many abominable heresies of the New-English Independents 61 The greatest part of their Churches were infected with these errours ibid. The piety of these Hereticks seemed to be singular ibid. Their malice against all who opposed them was singular especially against all their orthodox Ministers and Magistrates 62 Their errours in opinion did draw on such seditious practises as did well neare overturne both their Church and State ibid. Their proud obstinacy against all admonitions was marvelous p. 63 In the midst of their profession of eminent Piety the profanenesse of many of them was great p. 64 Notwithstanding of all this we desire from our heart to honour and imitate all and every degree of truth and Piety which did ever appeare in any New-English Christian p. 65 Chap. 4. The carriage of the Independents in Holland at Rotâ—rdam and Arnheim p. 75. Independency was no fruitfull tree in Holland p. 75 Mr Peters the first planter thereof at Roterdam ibid. Their Ministers Mr. Bridge Mr Simpson and Mr Ward renounced their English Ordination and as meere private men tooke new Ordination from the people ibid. They did quickly fall into shamefull divisions and subdivisions p. 76 The people without any just cause deposed their Minister ibid. The Schismes at Roterdam were more irreconcileable then those at Amsterdam p. 77 Anabaptisme is like to spoile that Church p. 78 These of Arnheim admire and praise themselves above all measure ibid. The easinesse of their banishment and afflictions p. 79 The new Light at Arnheim brok out in a number of strange errors ib. First grosse Chiliasme ibid. Secondly the grossest blasphemy of the Libertines that God is the Author of the very sinfulnesse of sinne p. 80 Thirdly the fancy of the Euthusiasts in contemplating God as God abstracted from Scripture from Christ from grace and from all his attributes ibid. Fourthly the old Popish Ceremonies of extreme Unction and the holy Kisse of peace p. 81 Fifthly the discharging of the Psalmes and the apointing of a singing Prophet to chant the Songs made by himselfe in the silence of all others ibid. Sixthly the mortality of the soule ibid. Seventhly the conveniency for Ministers to preach covered and celebrate the Sacraments uncovered but for the people to heare uncovered and to participate the Sacraments covered p. 82. Their publick contentions were shamefull ibid. Cap. 5. The Carriage of the Independents at London p. 90 The worke of the prime Independents of New-England Arnheim and Roterdam these five yeares at London p. 90 They did hinder with all their power so long as they were able the calling of the Assembly ibid. When it was called they retarded its proceedings p. 91 That the Churches of England and Ireland lye so long in confusion neither Papists nor Prelates nor Malignants have been the cause ibid. But the Independents working according to their Principles p. 92 The great mischiefe of that Anarchy wherein they have kept the Churches of England and Ireland for so long a time ibid. Independency is the mother of more Heresies and Schismes at London then Amsterdam ever knew ibid. Independency at London doth not only bring forth but nourish and patronize Heresies and Schismes contrary to its custome either in New-England or Amsterdam p. 93 How hazardous it may prove to the State of England p. 94 Chap. 6. An Enumeration of the Common Tenets of the Independents p. 101 Why it is hard to set downe the Independents Positions p. 101 They have declined to declare their Tenets more then hath ever been the custome of any Orthodox Divines ibid. When they shall be pleased to declare themselves to the full their principle of change will hinder them to assure us that any thing is their setled and firme
Tenet wherein they will be constant ibid. The chiefe Tenets which hitherto they have given out and not yet recalled p. 102 They reject the name of Independents unreasonably and for their owne disadvantage ibid. When it is laid aside the more infamous name of Brownists and Separatists will inevitably fall upon them ibid. They avow a Semi-Separation but a Sesqui-Separation will bee proven upon them p. 103 The Independents doe separate from all the reformed Churches upon far worse grounds then the Brownists were wont to separate of old ibid. Their acknowledgement of the reformed for true Churches doth not diminish but increase their Schisme ibid. They refuse all Church Communion and Membership in all the reformed Churches ibid. They preach and pray in them as they would doe among Pagans only as gifted men to gather materials for their new Churches p. 104. About the matter of the Church and qualification of Members they are large as strict as the Brownists admitting none but who convinces the whole Congregation of their reall regeneration p. 105 Beside true grace they require in the person to be admitted a sutablenesse of Spirit with every other Member p. 106 But in this they are laxer then the Brownists that they can take in without scruple Anabaptists Antinomians and others who both in life and Doctrine have evident blots if so they be zealous and serviceable for their way ibid. About the forme of the Church a Church-Covenant they are more punctuall then the Brownists ibid. They take the power of gathering and erecting of Churches both from Magistrates and Ministers placing it onely in the hands of a few private Christians who are willing to make among themselves a Church-Covenant p. 107 This power of erecting themselves into a compleat and perfit Church they give to any seven persons yea to any three neither admitt they more into a Church then can altogether in one place commodiously administer the Sacraments and Discipline ibid. The Independents will have all the standing Churches in England except them of the Sectaries dissolved and all their Ministers to become meerely private men and any three persons of their way to be a full Church p. 108 Vnto this Church of seven persons they give all and the whole Church power and that independently ibid. Vnto this Congregationall Church alone they give the full power of Election and Ordination of Deposition and Excommunication even of all their Officers and of the finall determination of all Ecclesiasticall causes p. 109 The difference of Iohnson and Ainsworth about the power of the people and Presbyterie distinct one from the other is not yet composed among the Independents ibid. The common Doctrine of New-England is Ainsworths Tenet that the people alone have all the power and may excommunicate when there is cause all their Officers ibid. Mr. Cotton the other yeare did fall much from them and himselfe towards Iohnson teaching that the whole power of Authority is onely in the Officers and the people have nothing but the power of Liberty to concurre That the Officers can doe nothing without the people nor the people any thing but by the Officers p. 110 Yet that both Officers and people or any of them have power to separate themselves from all the rest when they finde cause ibid. The London Independants give more power of Ecclesiasticall Iurisdiction then the Brownists unto woemen p. 111 Some of them permit private men to celebrate the Sacraments ibid Brownists and Independents doe perfectly agree iâ— the point of Independency ibid If a corrupt or negligent Congregation doe not censure theâ— owne Members all the Assemblies in the world may not attempt to censure any of them though most apparently they did corrupt a whole Nation with the grosseth Heresies or most scandalous vices p. 112 The point of Independency is either the root or the fruit of many Errours ibid. To temper the crudity thereof they adde to it three moderating Positions but for little purpose ibid. They grant the being of Synods but not of Classicall Presbyteries p. 113 Their Synods are meerely Brownisticall without all Iurisdiction wherein every one of the people may voyce also they are meerely Elective and only occasionall ibid. The Sentence of non-Communion is Mr. Cottons invention to supply that defect which themselves make in the Ordinances of God ibid. It puts in the hand of every man a power to sentence all the Churches of the World p. 114 It carries to the highest degree of Separation ibid. Their supply of the defects of Independency by the power of the Magistrate was a remedy which they learned from the Brownists but now they have cast it aside denying to the Magistrate all power in matterâ— of Religion p. 115 The Independents doe advance their fancies to as high a pitch of glory as the Brownists ibid. They are the Brownists Schollers in many more things beside the constitution and government of the Church ibid. They give to the Magistrate the celebration of Marriage ibid. Mr. Milton permits any man to put away his wife upon his meere pleasure without any fault and without the cognisance of any Iudge p. 116 Mr Gorting teaches the wife to put away her Husband if he will not follow her in any new Church-way which she is pleased to embrace ibid. They are against all determinations of the circumstances of Worship and therefore all Church Directories are against their stomacks ibid. The common names of the dayes of the week of the Months of the yeare of the yeare of God of many Churches and Cities of the Land are as unlawfull to them as to the Brownists ibid. All Tythes and set-mayntenance of Ministers they cry downe but a voluntary contribution for the maintenance of all their Officers they presse to a high proportion with the evident prejudice of the poore p. 117 In their solemne Worship oft times they make one to pray another to preach a third to Prophesie a fourth to direct the Psalme and another to blesse the people ibid. They make it a divine Institution without any word of preface to begin the publick Worship with solemn prayer for the King and Church p. 118 After the Pastors Prayer the Doctor reads and expounds ibid. In preaching they will be free to take a Text or not as they find it expedient ibid. After the Sermon any of the people whom they thinke able are permitted to prophesie ibid. All are permitted to propound in the face of the Congregation what questions upon the Sermon they thinke meet ibid. About the Psalmes they have divers strange conceits but the speciall is their new Ordinance of a singing Prophet who is place of the Psalmes singeth Hymmes of his owne making in the midst of the silent Congregation ibid. They grant the lawfulnesse of read Prayers in diverse cases p. 119 They will have none to be baptised but the children of their owne Members so at one dash they put all England except a very few of their way into the
crown'd with some shameful conclusion When the infamous practices of Master Smith are objected to his party they have no leaf of excuse wherwith to cover them H The other supporter of languishing Brownisme in its dying dayes was Master Robinson the most learned polished and modest spirit that ever that Sect enjoyed it had been truely a marvel if such a man had gone on to the end a rigid Separatist This man having gone over from England to Leyden with a separate Congregation did write for a time very handsome Apologies and justifications of that evil way but Doctor Ames and Master Parker compassionating the man and pitying that so excellent parts should be so ill employed laboured him so by Conferences and Letters that there was great appearance if his days had continued he might have proved a happie instrument for the extinguishing and total abolition of that Schism but God in his wisedom intending some farther use of that great evil was pleased to take him away in the beginning of his good Work He came back indeed the one half of the way he ruined the rigid Separation and was the Author of a Semi-separatism printing in his later times against his former Books the lawfulnesse of communicating with the Church of England in the Word and Prayer albeit not in the Sacraments and Discipline This was a fair Bridge at least a fair Arch of a Bridge for union but the man being removed by death before he could perfect what he had begun his new Doctrine though it was destructive to his old Sect yet it became an occasion of a new one not very good It was the womb and seed of that lamentable Independency which in Old and New-England hath been the fountain of many evils already though no more should ensue as anon shall be declared Onely here we observe that the last two best-gifted Leaders of the Brownists have been the reall Overthrowers of that Way for ever since the time of their conduct these of England whose humour carried them out of the bosome of their Mother-Church have turned either to Smiths Anabaptism or to Robinsons Semi-separating Independency These kindes are multiplied exceedingly but for the old Brownists their number either at London or Amsterdam is but very small and their way is become contemptible not onely to all the rest of the world but to their own children also even they begin to heap coles of contumelies upon their parents heads as may be seen in the Elogies which both Master Cotton I and the five Apologists are pleased to give them in Print K Yea so much are these children ashamed of their fathers that they usually take it for a contumely to be called after their name No Independent will take it well at any mans hand to be called a Brownist either in whole or in the smallest part The Testimonies A Robinsons Justification p. 50. It is true that Bolton was though not the first in this way an Elder of a separate Church in the beginning of Queen Elizabeths days and falling away from his holy profession recanted the same at Pauls Crosse and afterwards hanged himself as Judas did B Giffard against the Donatists about the beginning Whosoever shall read Brown his Books and peruse all his Scholars writings shall see that they have no sharp arrow but which is drawn out of his Quiver C Robinsons Justif p. 50. Now touching Brown it is true as he forsook the Lord so the Lord forsook him else he had never so returned back into Egypt as he did And for the wicked things which Master B. affirmeth he did in this way it may well be as he saith and the more wicked things he committed in this course the lesse like he was to continue long in it D Johnsons Enquiry p. 63. About Thirteen yeers since this Church through persecution in England was driven to come into these Countreys A while after divers of them fell into the Heresies of the Anabaptists and so persisting were excommunicated by the rest Then a while after many others yea too many though not the half fell into a Schism from the rest and so many as continued therein were cast out Also Robinsons Justification p. 51. True it is that George Johnson together with his father taking his part were excommunicated by the Church for contention arising at the first upon no great occasion whereupon many bitter and reproachfull terms were uttered both in word and writing It is to us a just cause of Humiliation all the days of our lives that we have given and do give by our differences such advantages E Smiths Differences p. 4. The reading out of a Book is no part of Spiritual Worship but the invention of the Man of Sin Books and Writings are in the nature of Pictures or Images and therefore in the nature of Ceremonies and so by consequent the reading of a Book is Ceremonial The holy Scriptures are not to be retained as helps before the eyes in the time of Spiritual Worship It is unlawful to have the Book before the eyes in singing of Psalms The Presbytery of the Church is uniform the treeformed Presbytery consisting of three kindes Pastors Teachers and Elders is not Gods Ordinance but Antichristian and the image of the Beast F Bernards plain Evidences p. 19. Smith in his Epistle before his Differences because he is found so unconstant to wipe away the shame thereof and to cut off offence for afterward he without shame professeth to be unconstant and desireth that ever his last writing should be taken as his present judgement G Ibid. He hath founded a new Church he hath if ye will believe him recovered the true Baptism and the true matter and form of a true Church which now onely is to be found pure among a company of Sebaptists Master Smith will hold ever this word Se to himself for going into Brownism he was a Separatist he held differing opinions from them and now that he is in Anabaptism he is a Sebaptist he wholly goeth not with that heretical Sect. H Robinsons Justif p. 53. Master Smith his instability and wantonnesse of wit is his sin and our crosse I Vide caput tertium O. K Ibidem CHAP. II. The Doctrine of the BROWNISTS THe peculiar Tenents of the Brownists wherein they differ from other Protestants are many Those that occur to my minde from some slight and cursory reading of some of their Books shall briefly and plainly be set down but with this premonition That every thing mentioned be not taken for an Article of Brownism for it is needful at some times to interlace Tenents which are common to them with others for the clearing of those which they have peculiar Their differences run most upon the Constitution and Government of the Church They have also divers Singularities about the Circumstances and Parts of the Service of God also concerning the Magistrate and Schools and divers other things Without affectation or curious search of Method we
shall propound matters as they come to hand Concerning the Constitution of the Church consider their judgement first what they think of others then what of themselves All other Churches they condemn so far as to professe and practise a Separation from them The edge of their Arguments is usually directed against the Church of England alone but when their Doctrine or Practise is looked upon a little more neer it appears they shoot their Bolts at all other Churches in the world which refuse their Way For the Church of England they say it ought not to be called a Church or at best that it is a false and Antichristian Church out of the which every one though not persecuted must flee as they would avoid damnation A Sometimes in their calm mood they will give better words and acknowledge it to be a true Church That the Doctrine and Sacraments thereof are true That many thousands of its members are gracious and elect people B But their ordinary language is of another strain to wit That the Church of England is a meer Harlot divorced from Christ C That the Worship thereof is grosse Idolatry and the Service of the devil D That all the members thereof are unclean beasts and the limbs of Antichrist E That her best Preachers that preach most for Reformation are but Pharisees and Deceivers F That the Faith Grace and Comfort which by their Ministery they seem to bring to the hearts of the hearers is but meer delusion G That their Sacraments are Seals not of Grace but of the wrath of God H That all Communion with her even in the Word and Prayer is to be forsaken I The Unconformists did always zealously plead against the Corruptions of that Church but never against the truth of her being or the comfort of her Communion When by the force of persecution they were driven out then they did flee Of their own accord they did never separate but were ever most glad to live and die in her bosome willing to partake of her Worship and Sacraments whenever they were permitted to dissent in Doctrine and to abstain in practice from those things which they conceived to be corruptions K Concerning other Reformed Churches though free both of Liturgies and Bishops and many other of the English stumbling-blocks notwithstanding all their Reformation yet they pronounce their Worship to be idolatrous L their Government tyrannous and Antichristian M yea their very Constitution both in matter and form to be so vitious N that with a good conscience they cannot communicate with any of them O that the reformed Presbyteries and Synods are no better then the English Episcopacy P yea to Episcopacy they are so favourable that they professe their willingnesse to acknowledge all their Civil Power and much of their Ecclesiastical Jurisdiction Q 1. that the Presbyterian Divines have ever been as evil as Episcopal Q 2. that the vitious constitution and government of the most reformed Churches in Europe hath flowed from the ignorance and obstinacy of unhappie Calvin R 1. We must not be deceived with their pleasant words when they make fair professions of their hearty agreement in so many things with the other Reformed Churches and of their willingnesse to communicate with them both in Word and Sacraments R 2. These flatteries are contradictory both to their Doctrine and Practice for when they had left England they were so far from joyning with any of the Reformed that they ever erected new Churches after their own way and made it an open and avowed cause of Excommunication for any of their Members to communicate with the Churches of Holland among whom they did live R 3 also the crimes of the Church of Holland which they cry out upon are such which none of the Reformed Divines do condemn S On the other side the Nonconformists whom the Episcopal persecution did banish out of England were ever well content without erecting of a new Church to joyn themselves as Members to any of the forrain Churches Scottish Dutch or French according as they understood their Language or had occasion of abode among them Thus they do judge of others As for the form of that Tabernacle which they professe to build for themselves thus we may conceive it The matter or members of that Church they avow to be Saints but the Members of other Churches they pronounce them for the most part to be wicked and flagitious T The Nonconformists with all the reformed are willing to admit of no others to the Lords Table but these who are Saints by calling in whom they require three qualifications First That they have a good measure of knowledge and professe to beleeve the truth Secondly That in their life and conversation they be without scandal Thirdly That they be submissive to the Discipline of the Church But the Brownists presse a fourth qualification Were a mans profession never so fair and his knowledge never so great In all parts of Doctrine let him be most Orthodox and in his Conversation most harmlesse and inoffensive were he never so willing to joyn in all the Ordinances of God and to be governed according to the strictest Discipline of Christ notwithstanding all this they count him not qualified to be a Church Member except he declare publikely in the face of the Congregation such clear and certain signes of his real Sanctification and true Regeneration as gives full satisfaction not onely to the Minister and Elders and many of the people but to all and every one or at least the major part of the Church V If any prophane person should be admitted he should quickly so far pollute the whole Church that every Member thereof must needs become partaker of his sins X And if upon admonition they did not excommunicate him they themselves ought to be separated from as an infected and leprous Society Y They tell us yet more that not onely the profanenesse of one person doth pollute the whole Church but any one sin or errour of any one Member though godly and regenerate if after admonition he continue therein and be not excommunicate doth so defile the whole that it must be separated from Z To distinguish here betwixt sins greater and lesser to make some errours Fundamental and some preter-Fundamental it is to them a following of the Papists in their absurd distinction of mortal and venial sins the least Errour joyned with obstinacie to them is an Heresie and a just cause of Separation AA They acknowledge it is the fancy of the Anabaptists to separate for every fault and errour but that which alone displeaseth them in this fancy is a fault whereof the Anabaptists seem not to be guilty the not advertising of the Church of the fault and errour of the Member they complain of before they separate If this neglect be helped the rest of the fancy they seem to approve BB Thus much for the matter of their Church the
form of it not Accidental but Essential and Constitutive they place in an explicite Covenant CC wherein all and every one of the Members by a voluntary Association without the Authority of either Magistrate or Minister do binde themselves under a solemn Oath to walk in the wayes of the Gospel DD. When two or three or some very few for they require no more then seven to a full and perfect Congregation EE and they professe it unlawful to admit any more then can commodiously at one time in one place partake of all the Ordinances FF If when these few I say have departed not onely from the English and the rest of the Reformed but also from every Church of their own way wherein they finde the least errour or sin of any of the Members whereof they have complained not to be amended either by the Repentance or the Excommunication of the party GG The Association of these men thus separate into a Covenant is the essential form of their Church But the association must be so voluntary and free as not to wait for the countenance of any Authority either Ecclesiastick or Civil to supplicate the Magistrate for his favour in the gathering of a new Church is to them a sin HH and to erect a Church by the help of any Minister to them is a contradiction For the Church newly erected makes the Minister but no Minister can gather or erect a Church II If a person who elsewhere hath been a Minister become the Author or Instrument of erecting a Church he is not then a Minister but a meer private man till the Church so erected by a new call and ordination by themselves doth make him again a Minister Unto their Church so constituted in matter and form were their number never so small before it attain to any Officer either Pastor or Doctor or Elder they ascribe great power and fair priviledges not onely the power of Doctrine but of Ordination and all Jurisdiction even a full right to all the Keys of the Kingdom of Heaven and every priviledge of any visible Church how perfect so ever KK This their new Church they will have to elect the Pastor and all other Officers if a Pastor should come to them by the presentation of a Patron or nomination of a Presbytery however they did not oppose yea did consent to his admission yet if they were not the Electors and first Nominators the man should be an intruder and a Woolf whom they might not lawfully hear LL The Pastor being chosen and that out of their own number usually some Artificer or Tradesman for they do not require Letters in their Pastors and so far in their Elections they tie themselves to their own Members that if any other were found meet and willing to be an Officer among them he must first enter into their Covenant and become a Member before he were capable of any Office MM When I say they have elected him a Pastor the same and no other then who did elect do give him Ordination for the right and exercise of Ordination NN they ascribe to the people that is according to Ainsworth and others if we beleeve Johnson every Member of the flock even Women and Children OO But according to Johnsons minde onely the men of the flock excluding Women and Children yet including the meanest and most ignorant of all the men who are Communicants To these they ascribe the power of Ordination who in the exercise of it appoint some of their number whom they think fittest to ordain the Pastor that is to examine him in all the needful qualifications of his life and doctrine to exhort him to all the parts of his duty publikely to pray for him and at last to lay hands upon his head PP The Pastor so elected and ordained becomes a servant not onely of Christ but of that flock from whom he hath as they speak originally QQ all his power to Preach or celebrate the Sacraments or to do any other part of his Office wherein if he fail any one of the people hath power to admonish and reprove him publikely RR and the greater part of the people in any Congregation agreeing suppose they were four when the whole makes seven have full power to depose and Excommunicate him SS much more have they power to cognosce and definitively to determine upon the nature of Heresie Superstition Errour or of any crime which procures these censures When the major part of the people have cast out the Minister and all the Officers and so many of the flock as adhere to them no part of their power by this ejection is lost still they keep their full right to all the Ordinances of Christ any of them who is thought able may prophecy that is publikely expound the Word and apply it for instruction reproof comfort and all other uses TT Any of them may pray in the Congregation any may Ordain any may Excommunicate they give expressely a full power to every one of admonition and rebuâ—e yea of censuring so far the whole that if they refuse to follow the just admonition of any one he ought to denounce the judgements of God publikely against them all and separate from them as from an obstinate and cursed society VV The onely question remains about the Sacraments all of them agree that the smallest and weakest Congregation may choose and ordain one of their own number when ever they will to be Pastor and so to celebrate the Sacraments to the rest XX â—ut the most of them say that unlesse they have appointed a Pastor for that end none of the rest can lawfully celebrate a Sacrament YY Yet others of them make a Quaere hereof ZZ for say they since the Church without Officers hath the free exercise of all other power in Preaching Prayer and Censures why may not the like be said of the Sacraments These men after their scrupling for some time as their custome is come up at last to conclude and practise celebrating Sacraments without any Pastorall charge of Baptism it is certain for Master Smith professing himself a meer private man having renounced his former Ministry and Baptism also took upon him to baptise himself and who lawfully may celebrate the one Sacrament may as lawfully celebrate the other When all the power is ascribed by them to their Church yet peremptorily they deny to it the power to solemnize marriage AAA for marriage to them is not onely a contract meerly civil but such a one as concerns the Church nothing at all so they remit it wholly to the Magistrate or else to the Parents BBB to be solemnized in private Families and as their marriage is private so likewise must their Divorces without the cognizance either of Magistrate or Minister CCC They were wont to teach that adultery did so far annul marriage that it was a sin and the cause of excommunication for the innocent party to
forgive and cohabit any longer with the party nocent albeit they professe their retractation hereof making it now frâ—e for the innocent party either to depart or abide with the nocent as they finde it expedient and all this without any legal processe DDD The power which they grant to their smallest Congregations is very great but they adde one circumstance to it that makes it high above measure All the power of their smallest Congregations must be Independent and Soveraign that is absolutely Supreme upon Earth depending immediately upon Christ and none else for they deny all Ecclesiastick Authority above a particular Congregation which goes beyond a meer advice and councell EEE So that if the most part of a people in a Congregation should turn Heretical and extremely wicked excommunicating their Pastor their Doctor their Elders and whole Consistory onely for truth and righteousnesse For all this no persons on Earth not an Oecumenick Synod shall have any more power to controle them then the meanest of their own servants for to the meanest servant they give power to admonish reprove rebuke and to separate from the whole Church when it is obstinate in any evil and more power then this they will not give to the greatest and best Synods over a Congregation of a very few sometimes very ignorant and weak persons FFF They do not deny that Presbyteries and Synods are the Ordinances of God which have many profitable uses G G G but the Synods they allow of must have these conditions First They will have them onely occasional and elective not set or ordinary but as any Church shall have need to call together whom they think meet for their help and advice in what matters they think good to propound H H H Secondly The Members of their Synod must not be onely Ministers and Elders and men cloathed with Commissions but all who please to come without exclusion of any III Thirdly All who come as well People as Officers must have free liberty both of debate and voting decisively KKK Fourthly Nothing must go by number or pluralitie of voices LLL Fifthly In their Synods there must be no Moderator no Prolocutor for the ordering of the Action MMM Sixthly They will not be content that any Synod should have the least power of jurisdiction to censure the wickedest Heretike who is infecting all about him far and neer with the vilest Errors NNN In these their fancies they please themselves so well that they avow the very Crown Scepter and Throne of Christs Kingdom to consist in them OOO That the Churches so constituted and governed are nothing lesse then the new Jerusalem coming down from Heaven PPP That all the Reformed Churches for their aberration from this Constitution and Government are either no Churches at all or but Babylonish and Adulterous Churches or at best but corrupt Societies from which a Separation is necessary In things concerning the Worship they have crotchets not a few upon the Maxime that all Monuments of Idolatry must be abolished precisely according to the Laws of the old Testament they will have all Churches that were builded in the time of Popery made level with the ground QQQ their Bells to be broken yea all Bells to be unlawfull being Humane and Popish inventions RRR Not so much as a Church-yard must be kept up for Burial but all must bury in the fields SSS What ever of old was dedicated to the maintenance of the Worship of God they will have it all rejected as an Instrument of Idolatry But herein they seem to deal scarce fairly with the Law for howsoever they presse the casting down of the Churches the breaking of the Bells the abolishing of the Idols and all that belonged thereunto TTT yet they do leave to the Magistrate or to any who in this are serviceable to their humour the rich rewards of the Gold Silver Brasse Vestments Timber Stone Lands and Rents which belonged to these Churches to be possessed by them with a very good Conscience and without the least scruple of any Sacriledge VVV However they do maintain that all the Officers of their Church not onely Pastors and Doctors but every one of their other four sorts of Ministers Elders Deacons Helpers Widows XXX ought in Conscience and by Divine right to be by the Congregations which they serve YYY provided for yet they are so far from permitting any of them to enjoy the least portion of the old Rents of the Church that they avow Parsonages and Viccarages Glebes and Manses to be altogether unlawfull ZZZ That for a Minister to crave any Tithes or for any man for all that either Laws or Magistrates can command to pay any Tithes is a sin which abolishes from Christ AAAA They adde further That all set-maintenance to Church Officers is against the Gospel that it is the Will of Christ that Ministers now be provided for in that same way as himself and his Apostles were of old onely by the voluntary Contributions and meer alms of the people They dâ—ive on this point so far as to come up in termes to the Anabaptistâ— Tenent of making all goods common BBBB Their hatred of Idolatry is so great that they professe it unlawfull so much as to mention in any civil way the names of places or times that carry any footstep of any ancient Idoll Saint Andrew Saint John Peter or Pauls Church Munday Tuesday Wednesday Sunday January February March those and the like words to them are profane and unlawful CCCC The very yeer of God displeaseth them they will have it called The yeer of the Saints last patience DDDD They will have no Circumstance in the Worship determined not so much as by custom much lesse by Law there must be no limitation of Preaching either to time or place Pulpits they scorn they call them Priviledged Tubs EEEE They laugh at preaching to an Hour-glasse FFFF To preach in a Gown is to them little better then a Surplice or a Fryars Coul. That Penitents in their publike confession should stand in a peculiar place or in any habit diverse from ordinary is to them a matter of mockery GGGG As for the parts of the Worship in all of them they have some one singularity or other They make all set-prayer the very Lords Prayer it self used Prayer-wise not onely to be inconvenient and unlawful but to be Idolatry and the worship of the devil HHHH howbeit Master Robinson here corrects his companions and professeth that set-prayer in some cases is very lawful worship IIII. The singing of Psalms in meeter not being formal Scripture but a Paraphrase to them is unlawful KKKK much more the singing of any other songs in the Church which are not expresse Scripture They permit to sing Psalms in Prose not as an act of immediate praise LLLL for set-Praise would be as idolatrous as set-set-Prayer but as a matter of instruction and comfort whereby God is glorified as by all other actions
but if the whole Word of God be holy pure and true then is this deep learning of theirs devillish and blasphemous Ibid. They thus to colour their wickednesse make some part of Gods Word Fundamental Substantial necessary other Accidental Superficial needlesse which makes some sins openly and manifestly convinced yet obstinately persisted in without any repentance in this life not to be mortal as the Papists do Barrows refut p. 24. We have learned to put difference betwixt Errour and Heresie Obstinacy joyned to Errour after it is duely convinced maketh Heresie And further we say that any Errour being obstinately holden and taught after it is duely convinced and reproved maketh an Heretike and Heresie in that party and in that Congregation that so holdeth and teacheth doth separate from the Faith and Communion of Christ Ibid. p. 27. It is his Scholastical or rather Sophistical distinction of Errours Fundamental c. They who obstinately hold any Errour or Transgression and will not by repentance be purged there from lose Christ and so hold not the Foundation BB Bar. dis p. 33. Such like detestable stuff hath Master Calvin in his ignorance partly to confute that damnable sect of Anabaptists which fantastically dream to themselves of a Church in this life without spot and for every Transgression that ariseth are ready to forsake the fellowship of the Church without due and orderly reproof CC Rob. Apol. p. 81. Formalis ecclesiae constitutio est ex fidei resipiscentiae confessione orali per adultos facta consociatio in particulares coetus DD Confession of faith p. 34. Being come forth of this Antichristian estate to the true profession of Christ beside the instructing of their own Families they are willingly to come together in Christian communion and orderly to Covenant and unite themselves in visible Congregations A light for the ignorant p. 12. This voluntary uniting is the form and being of the politick and visible Vnion and Communion EE Robins Just p. 107. This we hold and affirm that a company consisting though but of two or three gathered by a covenant made to walk in all the ways of God known unto them is a Church and so hath the whole power of Christ Ibid. p. 111. Two or three thus gathered together have the same right with two or three thousand neither the smallnesse of the number nor meanesse of the persons can prejudice their rights FF Johns plea. p. 250. The constitution of every particular Church should be such that each of them may ordinarily come together in one place for the worship of God and all other duties belonging to them by the Word of God Rob. Apol. p. 12. Statuâ—mus non debere ecclesias particulares ambitu suo plura membra complecti quam quae in unum locum simul coire possunt GG Vide supra X Y. HH Bar. dis p. 190. They suite to bring Christ in by the Arm of Flesh by suiting and supplicating to his vassals and servants If so be they can imagine them Christians that will not suffer Christ to reign over them by his Laws and Ordinances If they judge them no Christians then they suite and stay on his enemies till they will suffer Christ to reign and rule over his own Church II Confession p. 34. Beside the instruction of their Families they are willingly to come together and unite themselves in visible Congregations Then such to whom God hath given gifts to interpret the Scriptures may and ought by the appointment of the Congregation to prophecy and so to teach publikely the Word of God untill such time as God manifest men with able gifts to such Offices as Christ hath appointed for the publike Ministery of the Church but no Sacrament to be administred untill the Pastors or Teachers be chosen and ordained to their Office KK Barr. dis pag. 34. Which people thus gathered are to be esteemed an holy Church and hath power to receive into and cast out of their fellowship although they have attained to have yet among them neither a Ministery nor Sacraments providing it be not by any default in them that they be wanting Ibid. It is manifest that all the Members of the Church have alike interest in Christ in his Word in the Faith That all the affairs of the Church belong to the Body together That all the actions of the Church Prayers Sacraments Censures Faith be the action of them all joyntly and of every one severally although the Body to divers actions uses divers Members which it knows most fit for the same all the charged to watch admonish reprove and hereunto have the power of the Lord the Keyes of the Kingdom even the Word of the most High whereby to binde the Rulers in chains and their Nobles in fetters to admonish the greatest even Archippus to look to his Ministery and if need be to plead with their Mother LL Canns Necessity of Sep p. 29. None may hear or joyn in spiritual Communion with that Ministery which hath not a true Vocation and Calling by Election Approbation and Ordination of that faithful People whereto he is a Minister Ibid. p. 46. So necessary is a right election and calling to every Ecclesiastike Office that without the same it cannot possibly be true or lawful Barr. Refut p. 30. The Minister must not onely be called to a true Office but must have a lawful calling to that Office otherwise he is but an intruder a theef and a murderer Every particular Congregation ought to make choice of their own Pastors MM A Light for p. 17. In the false Church the particular Congregations have no Authority to produce or raise Officers out of themselves for the Clergy is a distinct Body and sent by their Ecclesiastical Heads and bring their Office and Authority with them NN Bar. Refut p. 19. This power of Ordination is not as the unruly Clergy of these dayes suppose derived from the Apostles and Evangelists under the permanent ministery of Pastors and Elders Ibid. p. 130. Ordination is but a publishing of that former contract and agreement betwixt the whole Church and these elected Officers the Church giving and the Elect receiving their Offices as by the Commandment of God with mutual vow to each other in all duties Canns Necessity of Separ p. 29. None may joyn with that Ministery which hath not a true calling by Election and Ordination of that faithful people to whom he is to administer OO Johns Plea p. 316. It is to be understood according to Ainsworth Robinson and Smith of men women and children in their own persons who are boâ—â—d in their own persons to be present to hear and judge controversies PP Rob. Justifi p. 9. also p. 111. QQ Light for the ignorant p. 17. These Officers have not onely their Authority from particular Congregations but do arise originally and naturally out of the same RR Vide supra KK Also Bar. Dis p. 125. The least of the Church hath as much power by the
duty of holinesse Y Neither here did they stand but went on to aver the death of the soul with the body Z That all the Saints upon earth have two bodies AA That Christ is not united to our fleshly body but they would have him to be united to our new body BB with the same union where with his humanity is united with his Godhead That Christs Manhood was not now in the heavens CC but that his body was his Church These abominable errours and many more of this kinde to the number of Fourscore and eleven DD the New-English Independency did produce to the world in a very short time For the second The number of the erring persons this is said to have been incredible not onely multitudes of men and women every where were infected EE but almost no Society no Family of that Land was free of that Pest BB Boston the best and most famous of their Churches was so far corrupted that few there were untainted GG Concerning the Hypocrisie of these Hereticks it was exceeding great None appeared so humble so holy so spiritual and full of Christ as they HH In their speech nought but self-denial II In their prayers ravishing affections and heavenly expressions KK All their singular opinions were for the advancing of Free-grace LL For the glorious light of the Gospel for the setting up of naked Christ on his Throne MM Their malice towards all that dissented from them was so extreme that they made the life of many the most religious of their Neighbours to be bitter and a wearisome burden to them NN For their Ministers some of them they adored Master Cotton and Master Wheelwright they set up as the onely true Preachers of the Covenant of Grace they extolled them to the skies avowing that since the Apostles dayes none had received so much Gospel-Light as they OO But the rest of the Preachers not onely all in Old England PP but also all in New-England except a very few and most of all the best the most zealous and Orthodox even the instruments of their own conversion were to them Baals Priests Legal Preachers Popish Factors Scribes and Pharisees Enemies to the Gospel voide of the Spirit of Grace QQ Their contempt of the Magistrates was as great as of the Ministers Their late Governour they professed was a true friend to Christ and Free-grace RR but Master Winthrop their present Governour and the most of the Magistrates they proclaimed enemies of Grace Persecutors Antichrists Ahabs Herods Pilates whom God would destroy SS Their Preacher Master Wheelwright would exhort the people in his Sermon to deal with the Magistrates as such remembring them how Moses had killed the Egyptian TT Their Heresies did bring on so dangerous seditions as in a short time did put their Common-wealth in a clear hazard of utter ruine VV for the Heretikes had drawn to their side not onely multitudes of the people but many of the ablest men for parts in all Trades especially the Souldiers XX They kept such intimate familiarity and open correspondence with the most eminent men of the Land Mistresse Hutchinson and the late Governour kept almost every day so private and long discourse with Master Cotton that made them conclude all was their own YY and forced the wise Governour Master Winthrop to prevent their designes to put the former Governour and all that followed him from their places in the general Court and to desire him and them to be gone which was counted a real though a civil banishment out of their Land ZZ Also to disarm the most of that faction expresly upon fear least the Tragedy of Munster should be acted over again in New-England AAA Master Williams told me that he was imployed to buy from the Savages for the late Governour and Master Cotton with their followers a proportion of Land without the English Plantation whither they might retire and live according to their own minde exempt from the Jurisdiction Civil and Ecclesiastick of all others Master Williams was in so great friendship with that late Governour when he told me so much That I beleeve he would have been loth to have spoken any untruth of him Their obstinacy in all these things was truely marvellous for after all the pains which their godly Pastors took upon them in Preaching in Conference in Publike Disputations After the Magistrate had executed the Law and inflicted civil punishments upon some of their prime Seducers yea when God visibly from the Heavens had declared his anger against some of their cheif Leaders punishing Mistresse Hutchinson with a monstruous birth of more then thirty mis-shapen Creatures at one time BBB and Mistresse Dyer her principal assistant with another monstrous birth CCC of one Creature mixed of a Beast of a Fish and a Foul Notwithstanding all these admonitions their obstinacy was so great that many of them continued pertinacious without any repentance DDD For some of them separating of their own accord others being banished by the Magistrate retired into those Lands which Master Williams had bought for them and in that their new Habitation they continued not long till beside all the named Errours they fell into many more both Errours and Schisms EEE And Mistresse Hutchinson did make a new Separation retiring to a new dwelling FFF where after her long contempt of divine and humane patience at last God did let loose his hand and destroyed her sending in upon her a company of the Savages who burnt her self her house and all that she had GGG Notwithstanding all that God and man at that time and since hath done to discover the evil spirit that raged in that way yet such is the stoutnesse of many especially of the late Governour whose hand in all that businesse was cheif that to this day if you will confer with them they will assure That Mistresse Hutchinson was much mistaken and wronged that she was a most pious woman and that her Tenents if well understood were all true at least very tolerable We have oft marvelled that the Eldership of Boston did never so much as call her before them to be rebuked for any of her Errours though their general Assembly had confuted and condemned them yet still she was permitted to go on till the zeal of the new Governour and the general Court did condemn her to perpetual banishment then and not till then so far as we can perceive by the story did the Church of Boston begin a processe against her and when the processe was brought to an end Master Cotton by no means would put it in execution that burden was laid on the back of Master Wilson his Colleague how ever not the fittest instrument being the person to whom Mistresse Hutchinson from the beginning had professed her greatest opposition and when the sentence was pronounced against her they tell us That the great cause of it was none of her Heresies or Errours but her other practises especially
these corruptions had been removed so farre as I have read in any of their writings they would no more have Separated But the Independents having no such stumbling blocks in their way Bishops and Books being abolished and a barre set up in every Congregation to keep off from the Sacrament every scandalous and ignorant person notwithstanding they will yet Separate The more unjust and lesse cause they have so to doe their separation must bee so much the worse the grosser and more inexcusable Schisme What they say for the avoyding of this challenge will not hold water while they tell us that they are not Separatists because they avow the Church of England to be a true and gracious Church That the Ministry of it is true and saving They should consider that the Brownists when the fit of charity commeth upon them say large as much as all this as before from their own words we have shown k also that some of the Independent Party have gone as farre as that which they confesse makes the Brownists to be justly called Schismaticks l but however suppose their allegation were true it doth not excuse and diminish but much encrease the fault of their separation For it is a greater sinne to depart from a Church which I professe to bee true and whose Ministry I acknowledge to be saving then from a Church which I conceive to be false and whose Ministers I take to have no calling from God nor any blessing from his hand Neither are they cleared from the blot of Schisme by their countenancing the English Assemblies by their preaching and praying therein for beside that they doe no more in this then Mr Robinson hath taught them m They should remember they teach their Schollars that Preaching Prayer Psalmes and all things they doe in the English Congregation are no acts of Church Fellowship n that none of them doth import any Church Membership nor any Ecclesiastick Communion but are such which without scruple they can dispence to very Pagans But we would intreat them to declare if they would be willing to receive any Sacrament in the English Congregations or if they will be content to bee under any part of their Discipline if they will be either Members or Officers in any of our Churches I see indeed the Apologists professe their participation of Baptisme in our Congregations but besides that the Brownists will professe so much of themselves o yet how this is consistent with the constant practice and Doctrine of the Independents I confesse my understanding is too blunt to conceive For however in New-England they give the right hand of Fellowship to the Brownists Congregations p and at London they are said to goe to the Brownists Sacraments q and we did never heare that either in England or Holland they refused any to be a Member for their beliefe of rigid separation or Anabaptisme nor censured any of their Members for falling into these errours yet in formall termes they doe deny the most gracious of their Brethren to live beside them in New-England in the Presbyteriall way of the old Non-conformists r yea in Print they avow that whoever refuseth their Tenet of Independency were they otherwise never so Orthodox and pious they ought not to be admitted to the Sacraments nor enjoy any Church Priviledge s as people who cannot be wholly but at most are in part only converted Yea as such who must be taken for Anti-christian spirits for enemies to Christ and his Kingdome t Neither have I heard that any of them now for many yeares have either celebrated to others or received themselves the Sacraments in any English Church And when it was propounded that they might take charge in some of the best Reformed Congregations of England with a full assurance of a personall dispensation to them for their whole life if they would leave but that one intollerable Tenet of Separation to this day they have disregarded that kind and brotherly Accommodation shewing expresly that in this point of separate Congregations they would be tolerated or nothing else would satisfie their consciences beyond this their best friends were not able by their long and earnest endeavours for divers weeks together to draw them one haires-breadth w if this be not a more cleare and a more inexcusable Separation then was ever yet laid to the charge of any Brownists I professe my utter mistake of the nature of Schisme and desire to be rectified The next singularity of the Brownists their Doctrine of the constitution of the Church in matter and forme the Independents have borrowed to the full and not only enlarged it but when all other grounds faile upon this alone they build the necessity of their separation Concerning the matter of the Church the Independents have learned all their unjust scrupulosity from the other as the Brownists require every Church member to be a Saint really regenerate and justified who at their admission have publikely satisfied the whole Congregation by convincing signes of their true holinesse the other requires the same x. What ever indulgence here the Independents professe to give either to weak ones in whom they finde the least of Christ or to women whom they remit from the Congregation to speak more privately in the Eldership y â— this is no other then the present practise of the Brownists at Amsterdam Only we observe that the Independents here go farther from the Reformed Churches both in the strictnesse and in the loosnesse of their satisfactions The Brownists are satisfied with the signes of personall grace but the Independents require more they proceed to a triall by a long conversation of the sociable and complying disposition of the person to be admitted with the spirits of the whole Church whereof he is to be a member z without this sutablenesse of spirit they will reject them whom otherwise they finde to be Saints aa But their chiefe excesse here is in loosnesse The Brownists will not dispence with known errours and sinnes in the members they will not admit of Anabaptists of proud luxurious contentious people If they finde any such to have crept in among them they professe their judgement is for their casting out by censures But the Independents will here be more wise for the encrease of their party and however they will have nothing to do with Presbyterians bb nor with such people who can live in their confused Congregations yet they make it their rule to hold out none for any errour that is not fundamentall nor for any sinne that is not continued in against conscience cc walking according to this rule they swallow down without trouble the small gnats of Anabaptism and all other Sects who erre not fundamentally and obstinately and against conscience how many Sectaries are thus farre guilty who can determine The little spot of luxury in apparell in diet and many fleshly delights of strife of disdainfull railing and such other faults as are too
things more dangerous First for the marriage blessing they applaud the Brownists Doctrine they send it from the Church to the Town-house making its solemnization the duty of the Magistrate llll â— this is the constant practice of all in New-England the prime of the Independent Ministers now at London have been married by the Magistrate and all that can bee obtained of any of them is to be content that a Minister in the name of the Magistrate and as his Commissioner may solemnize that holy band Concerning Divorces some of them goe farre beyond any of the Brownists not to speak of Mr Milton who in a large Treatise hath pleaded for a full liberty for any man to put away his wife when ever hee pleaseth without any fault in her at all but for any dislike or dyspathy of humour mmmm for I doe not know certainely whither this man professeth Independency albeit all the Hereticks here whereof ever I heard avow themselves Independents what ever therefore may be said of Mr Milton yet Mr Gorting and his Company were men of renown among the New-English Independents before Mistrisse Hutchinsons disgrace and all of them do maintaine that it is lawfull for every woman to desert her husband when he is not willing to follow her in her Church way and to take her selfe for a widow loosed from the bond of obedience to him only because he lives without that Church whereof she is become a member nnnn Concerning the circumstances of the worship of God they will have nothing determined but all which Scripture hath not determined to be left so free that all Directories are much against their stomacks How much they did crosse that gracious and excellent work of the Directory for the three Kingdoms and when it was begunne how long they did retard it and after it was brought to an end through all the mountaines of impediments which they did cast up in its way how earnest they were by slight of hand to have put in its Preface such phrases as might have altogether made frustrate the use of it is well known to many yea when a Directory for the three Nations is established by the Assemblies and Parliaments of both Kingdoms they are bold so farre to slight it as to write unto the very Parliament that uniformity is but a matter of forme in the which for peace sake men will come up so farre as conscience can permit intimating that all our covenanted uniformity must be resolved into the free-will or erroneous conscience of every private man In the abolishing of the monuments of Idolatry they agree so farre with the Brownists that they will not name the dayes of the week the months of the yeare the places of meeting after the ordinary manner oooo yet they make no scruple to use the Churches builded in the time of Popery nor of Bels though invented by a Pope and baptized with all the Popish Superstitions how this doth stand with their principles I doe not well know especially with their practice about another circumstance the Church-maintenance For the ancient way of maintenance by Tythes or Lands or set Stipends they do refuse pppp and require here the reduction of the Apostolique practice They count it necessary that all the Church Officers should live upon the charge of the Congregation the Ruling Elders and Deacons as well as the Pastors and Doctors qqqq but all they will have them to receive is a meer Almes a voluntary Contribution layd down as an offring at the Deacons feet every Lords Day and by him distributed to all the Officers and the poore of the Congregation according as they have need rrrr This is their Doctrin but it seemes they are weary long ago of its practice The Brownists as I heare are yet constant to practise what they teach allowing their Ministers for their better supply and that they may not be too burthensom to the Congregation the use of handy Trades but the Independents of New-England have a better provision not only a proportion of Land but a certayn Tax of money layd on by the Magistrate both upon the members of the Congregation and upon all the neighbours though not received members of any Church ssss These also of London Arnheim and Roterdam have been famous for a sufficient care of a set provision above the ordinary to the rate of two or three hundred pounds a year tttt And lest their Income should decrease with too large deduction for the supply of the poore it hath been their providence to admit none or few poore members of their Congregations wwww Concerning other circumstances the form of their Church and Pulpit and such like I have not observed any difference in the Meeting-houses of the one at Roterdam and the other at Amsterdam For the parts of the worship as I take it there is little difference only the Independents seem in their administration more to vary the persons sometimes they make one to pray and another to preach a third to prophesie and a fourth to dismisse with a blessing xxxx In the ordering of the parts of their worship after Mr Cottons invention they take it for an Apostolick injunction to begin first of all with a large solemne Prayer for the King and the Church applying the words of the Apostle against the cleare scope of the Text and all the writers which I have consulted upon it to this very method of the ordinances and to this matter of the first Prayer yyyy After the Prayer the Doctor proceeds to read and expound their ordinary practice here agrees with the other but their Doctrine differeth for the Independents at London grant that reading by it selfe without exposition is a divine Ordinance however in their practice they conjoyne both In preaching they differ from the Brownists and us and joyn with the Popish Monks they will not be tyed to a Text of Scripture for the ground of their discourse but will be at liberty to run out on whatsoever matter they think most fit and expedient for their hearers zzzz About prophesying after Sermon they are at a full agreement permitting to any private man of the flock or to any stranger whom they take to be gifted publikly to expound and apply the Scripture to pray and to blesse the people They permit two or three of these after the end of the Sermon to exercise their gifts aaaaa When the exercise of the Prophets is ended they use another Ordinance of questioning the Preachers and Prophets by any member of the Congregation about any point of the Doctrine bbbbb but this exercise as also the former hath proved so unhappy in New England that gladly there they would be quit of both ccccc In the Psalms the Independents wander wider then their Teachers some of them will have no songs in the time of publike Iudgements ddddd others will not permit women to sing in the Church
time to Mr Calamy and pretends some reasons to borrow it for awhile but after he had it he carries it away into Yorkshire that so upon occasion of complaints of the breach of the agreement when we would have consulted with that paper it was gone and Mr Nye keeps it to this day and having been moved to restore it His answer is it is at Hull amongst other papers b Apollonius Letter to the 5 Apologists the 3 of May 1644. Hasce quaestiones ad vos reverendi viri transmitto de iisdem sententias vestras quaerens ob mutuam nostram fidem charitatem serio vos oro ut non detrectetis sincere dilucide accurate absque Rhetorici apparatus diverticulis declarare quid vos fratres illi quibuscum societatem vestram Ecclesiasticam colitis de hisce sentiant quoniam meae fidei ab Ecclesiis Christi id commissum est Spero vos ex timore dei charitate erga nos fratres vestros absque ullo pretextu sententias vestras hac de re declaraturos idque quam cito fieri potest urgent enim Ecclesiae nostrae ut opus hoc maturem This zealous adjuration hath not to this day drawn from any of them any declaration c Apol. Nar. p 30. A relation of our judgments in the points of difference about Church-Government we reserve unto the more proper season d Keyes Preface p. 6. Only we crave leave of the reverend Author to declare that we assent not to all expressions scattered up and down or to all and every assertion interwoven in it yea nor to all the grounds or allegations of Scriptures nor should we in all things perhaps have used the same termes to expresse the same materialls by e Apol. Nar. p. 10. A second principle we carried along with us in all our resolution was not to make our present judgement and practice a binding law unto our selves for the future and therefore in a jealousie of our selves wee kept this reseâ—ve to alâ—er and retract though not lightly what ever should be discovered to be taken up out of a misunderstanding of the rule which principle we wish were next to that most supreame enacted as the most sacred Law of all others f Cottons Keyes published by Goodwin and Nye p. 49. In what sence the Church of a particular Congregation is the first subject of the power of the Keyes in the same sence it is Independent and none other we taking the first subject and the Independent subject to be all one Answer to the 32 questions p. 46. For the matter of Independency we confesse the Church is not so Independent but it ought to depend upon â—hrist But for Dependency upon men or other Churches or other Subordination unto them in regard of Church-Government and power we know not of any such appointed by Christ and his Word The Churches were not Dependent and Subordinate to others but all of them absolutely free and Independent Burtons Vindication p. 42. We are not so ashamed of the Title of Independency as utterly to disclame it and that for two reasons first for distinction sake between us and that which you call Presbyteriall Government The second is because this word Independent is to signifie that wee hold all particular Churches of Christ to be of equall authority and none to have Iurisdiction over another but each Church is under Christs Goverments as the sole head King Lord Law-Giver thereof g Apol. Nar. p. 22. We doe professedly judge the Calvinian Reformed Churches of the first Reformation from out of Popery to stand in need of a further Reformation themselves h Ibid. p. 19. Wee think we give more to the Magistrate then the principles of the Presbyteriall Government will suffer them to yeeld i Ibid. p. 24. Wee doe here publikely professe we believe the truth to lie and consist in a middle way betwixt that which is falsely charged on us Brownisme and that which is the contention of these times the Authoritative Presbyteriall Government Preface to the Keyes p. 5. We are yet neither afraid nor ashamed to make profession that the substance of this briefe extract is that very middle way betwixt that which is called Brownisme and the Presbyteriall Government k Vide supra Chap. 2. B and R 2. l Prynnes Discovery p. 29. Iohn Lilbourn in his Answer to 9 Arguments p. 4. writes the Church of England is a true whoorish mother and you are one of her base begotten and bastardly children I say the Church of England neither is nor never was truly married to Christ in that espousall band which his true Churches are and ought to be but is one of Anti-christs Nationall whâ—orish Churches your Church is false and Anti-christian the Ministers of the Church of England are not true Ministers of Christ but false Ministers of Anti-christ ibid. p. 31. This language and opinion of his concerning our English Church and Ministry is seconded by most Independents in their late Pamphlâ—ts m Mr Robinson hath written a whole Treatise upon this subject n Answer to the 32 questions p. 27. If we were in England we should willingly joyne in some parts of Gods true worship and namely in hearing the Word where it is truly preached yea though wee doe not know them to be true Churches For some worship as prayer and preaching and hearing the Word is not peculiar to Church-Assemblies but may bee performed in other meetings Cottons letter examined p. 43. The second thing which Mr Cotton himselfe hath professed concerning English Preachers is that although the Word yet not the Seales may be received from them because saith he there is no Communion in hearing and the Word is to be preached to all but the Seales c. o Vide supra Chap. 3. G. p Cottons Letter examined p. 37. Cotton here confesseth these two things first if any reproach the Church of Salem for Separation it is a sin meet to be censured secondly the Churches themselves may be separated from who tolerate their members in such causlesse reproachings which I leave to himselfe to reconcile with his former profession against Separation q Vide supra Chap. 4. R r Vide supra Chap. 5. E 1 s Burtons Vindication p. 45. We esteeme the Government of Christs Church so holy as we cannot think them fit to be admitted be they never so good that think so slightly of the way and of them that walk in it that they refuse to agree to walk in this way with the people of God Ibid. p. 62. Doe you not know that no Infants have any title to Baptisme but by vertue of their Parents faith outwardly professed and what outward profession of faith in the Parents that refuse Christ for their only King If therefore the Parents refuse thus to be in visible Covenant can the children be said to be in visible Covenant and so to have a right to baptisme If then the Parents by refusing Christ as their King doe hereby cut
themselves off from the Covenant they doe therewith cut off their children to z Ibid. p. 63. We dare not baptise the children of these Parents that refuse to professe the faith of Christ as their onely King as well as their only Priest and Prophet for Christ divided becomes no Christ to the divider this is to dissolve Christ that is to receive him onely in part and not in whole which is the spirit of Antichrist ibid. p. 55. Such a conversion as you speak of comes not home to whole Christ and such with their Converters doe deny Christs Kingly Government what kind of Converters call you these at best they are converted but in part and that maine thing is wanting to wit Christs Kingly Office which they come not up to by the preaching thereof w Paper of Accommodation after the ninth proposition We having weighed our Brethrens principles doe find no probability of an Accommodation for them ordinarily to enjoy Congregations unlesse it shall happen in a Parish that the Minister cannot administer the Sacraments to all of the Parish whom possibly the neighbour Ministers or the Classis may judge fit to be admitted such persons shall have power to procure to themselves the Sacraments by the help of a neighbour Minister ibid. Whereunto our brethren adde as followeth or otherwise if in a Parish it happen that there be a considerable number of such as cannot partake in the Ordinances with the Minister and people there they shall have liberty to dispose of themselves as a distinct Church and to choose a Minister or Ministers at their own charge to be maintained to be their Pastor x Thomas Goodwin to I. G. p. 1. Indeed we that are to admit doe it upon a conviction and perswasion of the parties true grace some way made forth visible to us Welds answer to chap. 3. Hee tells us that they must be reall Saints and syncere Believers and that the Church in admitting of them doth make exact tryall by examination of their knowledge and the work of grace first in private then in publike and that they be such as can cleave together in opinion and affection and that they be such as know what belongs to Church-Covenant approve it and seek it is there any thing in all this that you can blame y Ibid. In the Churches where we have lived many years we have seen such a tender respect had to the weaker sex that we commit their tryall to the Elders and some few others in private who upon their Testimony are admitted into the Church without any more adoe z Rathbones Narration p. 11. Beside true and reall Saintship they require that the members to be admitted be such as can cleave together both in opinion and in affection and that there be sutablenesse and sweetnesse of spirit in them apt to close one with another aa Vide supra Z also Cotons Way p. 7. bb Vide supra fifth Chap. E 1. cc Apol. Nar. p. 9. Excommunication should be put in execution for no other kind of sinnes then may be evidently presumed to be perpetrated against the parties known light as whether it be a sinne in manners and conversation such as is committed against the light of nature or the common received practises of Christianity professed in all the Churches of Christ or if in opinion then such as are likewise contrary to the received principles of Christianity and the power of godlinesse professed by the party himselfe and universally acknowledged in all the rest of the Churches and no other sinnes to be the subject of that dreadfull sentence dd Bastwicks Postscript p. 58. also his Iust defence p. 39. ee An Apologie of the Churches in New-England for a Church-Covenant ff T.G. to I.G. p. First it is no more with us then this an assent and resolution professed by them that are to be admitted by us with promise to walk in all these wayes pertaining to this Fellowship so farre as they shall be revealed to them in the Gospel thus briefly indefinitly and implicitly in such like words and no more or otherwise do we apply our answers to mens consciences Church-covenant p. 36. We deny not but the Covenant in many of the English Congregations is more implicite and not so plaine as were to bee desired yet there wants not that reall and substantiall comming together or agreeing in Covenant and that substantiall profession of faith which thanks be to God hath preserved the essence of visible Churches in England unto this day gg Plaine dealing p. 2. A Church is gathered after this manner a competent number of Christians come together in some fit place in a publike manner and there confesse their sins and professe their faith and enter into Church-covenant after this they doe at this same time or some other all being together elect their own Officers as Pastor Teacher Elders Deacons if they have fit men enough to supply these places else as many of them as they can bee provided of then they set another day for the Ordination of their said Officers hh Answer to the 32 questions p. 36. If Church-communion and the exercise of such Ordinances as Christ hath appointed for his Church was lawfull and needfull when Magistrates were enemies to the Gospel and be not so when Magistrates professe the Gospel we doe not see but Christians may sometime be losers by having Christian Magistrates and in worse condition then if they had none but professed enemies ibid. p. 41. It is our practise in Ordination of Ministers as also in removing of them to have the assistance of Ministers of other Churches but for authority and power we know none that Ministers have properly so called in any Congregation save that one over which the holy Ghost hath made them Over-seers and therefore we think it not lawfull when a Church is to Ordaine Officers to call in by way of authority or power the Ministers of other Churches ii Cottons Way p. 1. The Church to which Christ hath committed the censures is a combination of faithfull godly men meeting by common consent into one Congregation ibid. 7. Then such whose hearts God teacheth often meet together about the things of God and performe some duties of prayer and spirituall conference together till a sufficient company of them be well satisfied in the spirituall good estate one of another and so have approved themselves to one anothers consciences in the sight of God as living stones fit to be laid in the Lords spiritull Temple ibid. p. 10. The Church being thus gathered as hath beene described Our next care is that it may be supplyed with all these Officers which Christ hath ordained kk Answer to the 32 Questions p. 43. We doe not finde that God doth anywhere say they must be above forty or else they cannot be a Church nay rather that speech of Christs of two or three gathered together in his name doth plainly imply that if there be a greater number then two or three
which they do belong neither do we know any such thing to be appointed by Christ our Lord for the maintenance of the Ministry in these dayes the bringing in of settled endowments and eminent Preferments into the Church hath been the corruption and to some the destruction of such as lived by them both Church-Officers and Church-members qqqq Cottons Way p. 38. The Deacons were elected and ordained for the serving at Tables to wit the serving of all these Tables which pertained to the Church to provide for which are the Lords Table the Tables of the Ministers or Elders of the Church and the Tables of the poore Brethren whither of their own body or strangers for the maintaining whereof we doe not appoint them to goe up and down to collect the benevolences of abler brethren but as the Apostles received the oblations of the brethren brought and laid down at their feet and thereby made distribution as the use of the Church required so the Deacons receive the oblations of the brethren every Lords day brought unto them and laid down before them and distribute the same as the need of the Church doth require rrrr Ibid. ssss Plaine-dealing p. 19. At some other places they make a rate upon every man as well within as not of the Church residing with them towards the Churches occasions and others are beholding now and then to the generall Court to study wayes to enforce the mantenance of the Ministry tttt Antap. p. 276. Have you not carried a greater port then most of the godly Ministers in the City or Countrey have not some of you the prime Lectures of the City and other good places of advantage and profit besides what some of you have from your own Churches Vide supra Chap. 4. wwww Bastwicks Independency p. 142.143 It is well known and can sufficiently be proved that godly Christians of holy conversation against whom they had no exception either for doctrine or manners and who offered themselves to be admitted members upon their own conditions and yet were not suffered to be joyned members onely because they were poore and this very reason was given them for their not-admission that they would not have their Church over-burdened with poore Ibid. It was replyed that the Congregation of which he was Pastor consisted of great Personages Knights Ladies and rich Merchants and such people as they being but poore could not walk so sutably with them wherefore he perswaded them to joyn themselves with some other Congregation among poore people where they might better walk and more confortably in fellowship with them xxxx Plaine-dealing p. 16. The Pastor begins with solemn prayer continuâ—ing about a quarter of an houre the Teacher then readeth and expoundeth a Chapter then a Psalme is sung which ever one of the ruling Elders dictates after that the Pastor preacheth a Sermon and sometimes ex tempore exhortes then the Teacher concludes with prayer and a blessing yyyy Cottons Way p. 66. First then when we come into the Church according to the Apostles direction 1 Tim. 1. We make prayers and intercessions and thanksgivings for our selves and all men zzzz I have heard the chiefe of our Brethren maintaine this publikely and I understand it is the practice of some of them in the City aaaaa Cottons Catechisme p. 6. Where there bee more Prophets besides the Elders they may Prophesie two or three if the time permit the Elders calling to them whither in the same Church or others if they have any word of exhortation to the people to say on bbbbb Ibid. And for the bettering of a mans selfe or others it may be lawfull for either young or old save only for women to aske questions from the mouth of the Prophets ccccc Answer to the 32 quest p. 78. Some think the people have a liberty to aske their questions publikely for their better satisfaction upon very urgent and weighty cause though even this is doubted of by others and all judge the ordinary practice of it not necessary but if it be not meekly and wisely carried to be inconvenient if not utterly unlawfull and therfore such asking of questions is seldom used in any Church among us and in most Churches never ddddd Anatom p. 26. In the matter of singing of Psalms they differ not only from us but are also at variance among themselves some thinking it unlawfull for any to sing but he who preacheth and this hath been the late practice at Arnheim others thinking it unlawfull for women to sing in the Congregation hence some women at Rotterdam doe not sing I heare also they think it unfit for any at all in such times of the Churches trouble as this eeeee Ibid. fffff Vide supra Chap. 4. SS 1. ggggg If the question be of joyning in some few selected prayers read by an able and faithfull Minister out of the book as of the one side we are tender of imputing sinnes to these that so joyne Vide infra hhhhh hhhhh To that part of the Directory which recommends the use of the Lords Prayer they did enter no dissent an Answer to the 32 Questions p. 55. By a Liturgie and forme of prayer we suppose you meane not a forme of private prayer composed for the help of the weaker as for a forme of prayer in generall we conceive your meaning cannot be of that for it is evident that many Preachers constantly use a set forme of prayer of their owne making before their Sermons with whom the people refuse not to joyne ibid. p. 59. Wee acknowledge the Lords Prayer and other formes set downe in Scripture may be lawfully used as prayers due cautions being observed Cottons pouring out of the spirit p. 10. Not that I would discourage any poore soule from praying on a Book for I think as we may sing Psalms on a Book so we may in some cases pray on a Book iiiii Vide supra s Also see the Petition of the Inhabitants of the Colony of the Sommer Islands p. 2. Our children die unbaptized our selves are deprived of the Lords Supper our daughters cannot be given in marriage kkkkk Plain Dealing p. 40. At New Plymouth Mr Chancey stands for dipping in Baptism only necessary lllll Cottons Catechism p. 4. What manner of men hath God appointed to be received as members of his Church Answ Such as doe willingly offer themselves first to the Lord and then to the Church by confessing of their sins c. mmmmm This wee heare is their ordinary practice at London nnnnn Vide supra Chap. 4. Q R ooooo Vide supra ibid. ppppp This is the Apologists common profession qqqqq This also they professe as a cleare consequent of the former rrrrr Cottons way p. 68. The Lords Supper we administer for the gesture to the people sitting according as Christ administred it to his Disciples sitting Matth. 20.26 who also made a symbolicall use of it to teach the Church their majority over their Ministers in some cases and their Iudiciall
solemn debate upon it they speak as if they were either fully or very neere accorded with us professing their utter dislike of the Brownists unreasonablenesse herein but I professe this hath alwayes seemed to me their capitall and fundamentall difference the only cause of their separation from us and wherein if wee could either agree or accommodate there would be a faire possibility of accord in all things else at least so farre as to be united in one and the same Church but this difference is the great partition wall which so long as it stands will force them to continue their intolerable practice of separating from all the Reformed Churches in the world and that for fewer and more unjust causes then any who ever did carry the name of a Separatist to this day did pretend This seemes to bee the reason why both Apollonius and Spanheim very excellent Divines have begun their dispute with this question For the stating of the controversie consider how it stands betwixt us and the Independents at this time the Brownists for their separation were wont to alledge the impurity of our worship the corruption of our Government the open prophanesse of the most in our Congregations By the mercy of God the first is fully Reformed at least so farre according to the minde of our brethren that they have entred no dissenting vote to any one passage of the Directory for worship The Government also is so farre cleared in the Assemblie that they have entered their dissent from no part of it except that alone which concerns the Iurisdiction of Presbyteries and Synods and their dissent herein might and still may well be so carried as not to occasion any breach But the third is the great cause of division wherein they much out-runne the Brownists for they did never offer to separate upon this ground alone and the matter whereupon here they stumbled was only open profanenesse and that incorrigible either through want of power or want of care to remedy it If the profanenesse was not open and visible or if the Church had her full power to execute discipline and according to her power made conscience really to censure scandalls These things as I conceive would have abundantly satisfied the Brownists and cured their separation But the Independents now doe draw them up much higher then they were wont to stand They teach them to stumble not only at open profanenesse but at the want of true grace yea at the want of convincing signes of Regeneration They teach them to require not only a power and care in the Church to censure such profanenesse but also a power in every member of the Church to keep out all others with whom they are not satisfied in the truth of their grace So the question is not as usually it is made of the quality of the members of the Church but of the necessity to separate from that Church wherein we are not satisfied by convincing signs of the true faith and grace of every member at their first admission Wee grant it is earnestly to be wished and all lawfull meanes would diligently bee used both by Pastors and people to have all the members of a Church most holy and gratious and what ever lawfull overture our Brethren can invent for this end we with all our heart will embrace it or else be content to beare much blame We grant also that it is the duty of Church-Governours to keep off every scandalous person from profaning to their own damnation the holy things of the Lord and that it is the duty of these Governours not only to suspend from the holy Table all scandalous persons but farther to cast all such out of the Church without respect of persons in the case of obstinacy when by no meanes they can bee brought to satisfactory repentance we grant also that Church-Governours deficient in these duties ought themselves to be disciplined by the rod of Church-Censures these things were never controverted But the question is whether because of the admission of some to Church-membership who have not given satisfaction to every member of the Church in the point of their reall Regeneration a Church may lawfully be separated from as vitiously constitute for that essentiall defect in its very matter Our Brethrens constant and resolute practice albeit gilded over with many faire words maketh this to be the cleare state of the question against which I reason thus First What to Moses and the Prophets was not a sufficient cause of separation from the Churches of their time is not a sufficent cause for us to separate from the Churches in our times But want of satisfaction by convincing signes of the true grace of many members of the Church was not a sufficient cause for Moses and the Prophets to separate in their times Ergo The minor is cleare and uncontroverted for Moses and the Prophets were so farre from separating from the Churches of their dayes for want of assurance of the true grace of every person in these Churches that they remained still to their dying day in the bosome of these Churches comumnicating with them in the Word Prayer Sacraments and Sacrifices though they were assured of the evident wickednesse of the most of their fellow-members Moses knew the Body of Israel to bee a crooked and perverse generation Isaiah tells the Iewes that they were another Sodom Ieremy sheweth that Israel in his dayes was uncircumcised in heart no better then Moab Ammon or Edom Micah that the godly in his time were very rare as the summer fruits as the grapes after the Vintage of this truth all the Prophets are full yet for all this none of the Prophets did ever think of a separation All the difficulty then is in the major which thus we prove The Church in the dayes of Moses and the Prophets was one and the same with the Church of our dayes The House of God the body of Christ the Elect and redeemed people the holy Nation the peculiar treasure and spouse of the Lamb The difference of the true Church in any age is at most but in accidentall circumstances and not in any essentials so what ever morall evill doth defile the Church now and is a just cause of ejection or separation that must be so at all times especially under the old Testament where all the Ceremoniall differences that are alledged betwixt the Church then and now make for the strengthning of the Argument for then the causes of separation were stricter and smaller a little Ceremoniall pollution would then have kept out of the sanctuary much more a morall uncleannesse would have made the sacrifice abominable If therefore at that time the matter in hand was no cause of separating from the Church much lesse can it be so now when God hath given a greater liberty to the Church in her majority and when Christians are not so easily infected by their neighbours sinnes as of old in the dayes
till the last day when Christ renders up his Oeconomicke Kingdome having destroyed all his enemies especially death fully perfected the work of his mediation This Resurrection is after the sound of the last Trumpet when all the godly rise and are changed and put on incorruption and immortallity when death is swallowed up into victory and the godly inherit the Kingdome of God these things are done at the last day not a thousand yeares before it as John 6. Christ avoweth thrice in the end ver 39.40.44 I will raise him up at the last day At that time the judgement is universall both of the godly and wicked and the execution of both their sentences is immediately by the present glorification of the one and the destruction of the other as we have it Math. 25.31 When the Son of man shall come in his glory before him shall be gathered all Nations and he shall separate them one from another as a shepheard divideth his sheepe from the Goats Fourthly we reason from the nature of Christs Kingdome The conceit of the thousand yeares makes Christs Kingdome to be earthly and most observeable for all worldly glory but the Scripture makes it to be Spirituall without all wordly pompe neither doth the Word of God make the Kingdome of the Mediator of two kindes and of a different nature but one uniforme from the beginning to the end Luke 1.32 The Lord shall give him the throne of his Father David and he shall raigne over the house of Jacob for ever 1 Cor. 15.25 He must raigne till he have put all things under his feete here there is but one Kingdome and one way of ruling a Kingdome meerely Spirituall and nowise worldly Luke 17.20 The Kingdome of God commeth not with observation neither shall they say loe here or loe there but the Kingdome of God is within you John 18.36 My Kingdome is not of this world if my Kingdome were of this world then would my servants fight but now is my Kingdome not from hence Rom. 14 17. The Kingdome of God is not meate and drinke but righteousnesse peace and joy of the holy Ghost Ephes 1.20 He raised him from the dead and set him at his right hand in heavenly places and hath put all things under his feete and gave him to be head over all to the Church The Millenaries make his Kingdome to appeare in Armies and Battells in feasts and pleasures in worldly pompe and power and will not have his Kingdome to stand in any of that spirituall power which since his ascention he hath executed on principalities and powers or shall performe upon the soules of men till these thousand yeares of worldly power and earthly glory visible to the eyes of men shall begin We take our fifth argument from the nature of the Church Scripture makes the Church of God so long as it is upon the earth to be a mixed multitude of Elect and Reprobate good and bad a company of people under the crosse and subject to various temptations a company that hath neede of the Word and Sacraments of Prayer and Ordinances that hath Christ a High Priest within the vaile of heaven interceding for them But the Doctrine in hand changes the nature of the Church and makes it for a thousand yeares together to consist onely of good and gracious persons without all trouble without all Ordinances without any neede of Christs intercession For the first That Scripture makes the Church alwayes to be a mixed company See Matth. 13.40 As the tares are gathered and burnt in the fire so shall it be in the end of the world The Sonne of man shall send forth his Angels and they shall gather out of his Kingdome all things that offend and that doe iniquity and vers 49. So shall it be in the end of the world the Angels shall come forth and sever the wicked from among the just Also Chap. 24.11 Many false Prophets shall arise and deceive many because iniquity shall abound the love of many shall waxe cold Luke 18.8 When the Sonne of man commeth shall he finde faith upon the earth These places declare the mixture of the wicked with the godly in the Church to the worlds end and most about the end As for Crosses See Psal 34.20 Many are the afflictions of the righteous Mat 5 4. Blessed are they that mourne and that are persecuted for righteousnesse Acts 14.23 By many tribulations we must enter into the Kingdome of heaven Rom. 8.17 If so we suffer with him that we may be glorified together 2 Tim. 3.12 All that will live godly in Christ Jesus must suffer persecution Heb. 12.6 Whom the Lord loves he correcteth and he scourgeth every child that he receives Many such places shew the condition of the Church in this life that she is ever subject to tribulation Concerning Ordinances that they must continue to the last day See Ephes 4.11 He gave some Pastors and Teachers for the perfecting of the Saints for the worke of the Ministry for the edifying of the body of Christ till we all come to a perfect man And for the continuance of the Sacraments 1 Cor. 11.26 As often as you eate this bread and drinke this cup yee doe shew the Lords death till hee come That in the most godly while they live on earth sinne doth remaine and that alwayes we have neede of Christs intercession in the heaven with the Father it is cleare from 1 John 1.8 If wee say we have no sinne the truth of God is not in us And Chap. 2. ver 1. But if any man sinne we have an Advocate with the Father Heb. 9.24 Christ is entred into the heaven it selfe now to appeare in the presence of God for us Thus the Scripture describes the condition of the Church on earth but the Doctrine in hand alters much the nature of it for a great part of its time here for of the 2650 yeares which they give to the Church from the comming of Christ to the last judgement they make her to consist for a whole thousand yeares only of godly persons without the mixture of any one wicked and all the millions who are borne in the Church in that large time they are free from their birth to their death of all crosses of all sorrowes of all temptations and as it seemes of all sinne also for that is the time of the restitution of all things when old things are past and all things become new They make them to have neede neither of Word nor Sacraments or any Church-Ordinance neither of Christs Intercession in the heavens with the Father for they have him among them in the earth and they are freed from all sinne and all misery A sixth Argument Scripture makes the time of Christs second comming to be secret and hid not onely to men but to the very Angels and to Christ himselfe as he is man Marke 13.32 But of that day and that
antiquity as our Brethren It is marvellous if in earnest they should encourage themselves in their Tenet by such testimonies of the Fathers as by the Catholick consent of all posterior antiquity and the unanimous profession both of Protestants and Papists this day are censured of error Who pleases to know the minde of antiquity in this subject Let him consult especially with Augustin de civitate dei Booke 20. almost through the whole and the Commentaries of Vives and Coqueus thereupon If humane authorities either ancient or moderne could give our Brethren any satisfaction in this question it were easie to present them with great store thereof Thus farre had I proceeded when by my Superiours I was called away from these Studies to an other imployment so what I intended to have spoken to the Anabaptists the Antinomians the Erastians and especially to the remainder of the Popish and Prelaticall Malignants I must remit it to another Season FINIS Isa 2. â— Mic. 4.3 Ioel 3. â— The first and chief Mean to extinguish the flames of our War is the waters of the heart poured out in prayers to God Lam. 2.3 Reformation after mourning is the second step to a solid peace Prov. 16.7 Psal 81.15 2 King 9.22 The corruption of the Church is the fountain of our present Misery The State cannot be 〈◊〉 til the Church be sâ—â—â— reformed Every man must help what he can to recover the languishing Church from her desperate Disease The offer of a strange and easie remedy of a â—ooking-glass The malignity of Errour 2 Tim. 2.17 â— Pet. 2.1 2 3 4 The Authors intention is to set down in a Table for the clear view of all the Errors which trouble us And that with justice loâ—â— towards all persons Onely forth is râ—gaâ—nâ—ng to the Truth The partition of the ensuing â—reatise Episcopacy was the Mother of all our present Sects Presbytery will be their Grave The Presbyteriall way of proceeding What England 〈◊〉 may expect from Presbyteries and Synods Satan is the great enemy of the Churches Reformation His chief instruments always have been professed friends to Religion Reformation at the beginning did run with an impetuous current What was its first stop The fountain of Protestant Dâ—scord The unhappy Principle of the Lutâ—eranes And the more unhappy Principle of the Anabaptists Somewhat of both these ways was entertained in England The original of the English Ceremonies and Episcopacy The original of the Separatists Brownism is a daughter of Anabaptism Bolton the first known Separatist in England hanged himself Brown the second Lâ—ader of that way â—ecanted his Schism and to his death was a very scandalous person The humour of Barrow the third Master of this Sect. The strange carriage of Johnson and Ainsworth the next two Leaders of the Brownists The horrible ways of Smiâ—â— their sixth Master The fearful end of Smith his wandrings A remarkable vengeance upon an erring spirit Robinson the last grave and learned Doctor of the Brownists did in the end undermine his Party Robinson the author of Independency They hold that all Churches in the world but their own are so polluted that they must be separate from Their injurious slanders of the Church of England Yet sometimes they say that communion may be kept therewith both in preaching and prayer Their like dealing with all the other reformed Their stâ—ing of 〈◊〉 Chu◠〈…〉 The matter of a Church they make to be real Saints onely Their unreasonable stricknesse in this one point is the great cause of their Schism The least sin of any Member of a Church defended is a just cause of Separation They place the Form of their Church in an expresse Covenant Seven may make a perfect Church yea two or three The erecting of a Church requireth neither the Magistrates nor Ministers assistance They put all Church power in a handful of people without any Pastor The Election Ordination Deposition and Excommunication of the Minister belongs to the flock and to it alone Every man of the Congregation may Preach and publikely rebuke not onely the Pastor but the whole flock yea and sâ—parate from it Some of them give the power of the Sacraments also to priâ—ate persons The solemnizing of marriage they give to parents but divorces they commit to the parties themselves They make every Congregation Independent and of soveraign Authority Their Judgement of Synods Their high conceit of their own way and injurious depressing of all others Churches Bells Pulpits Tithes Glebes Manses and all set maintenance of Ministers are unlawful Not so much as a Church-yard must be kept up for burial but all must bury in the fields They drive the abolishing of Church-rents so high as to make all goods common The days of the weâ—k the moneths the yeer of God they will not name No pulpits no hour-glâ—sses no Churches no Gowns All set prayer even the Lords prayer and all Psalms in meeter yea in prose if used as praises are unlawful Their opinion of preaching Sacraments Their straâ—ge way of celebrating the Lords Supper They reject catechisms the Apostles Creed and all reading of Scripture without exposition After preaching they prophesie Then comes the conference Brown for liberty of conscience His followers against it Their carriage towards the Magistrate They spoil Kings and Parliaments of their Legislative power They obliege the Magistrate to kill all Idolaters But to spâ—re all theeves They wil have the Universities destroyed Secular authors and learning must be abolished Preachers must studie no book but the Scriptures Independency the smallest of all the Sects of the time for number but greatest for worth of its followers The division of the following matter Independents the Separatistâ— off-spring When the fire of Brownism was dying out in Holland a little of its ashes carried to New England broke out there into a lasting flame By what means these ashes were kindled Master Cotton at first a great opposite to that way Master Cotton with little ado became the great patron of that Errour Master Cotton the misleader of Master Goodwin and others Master Cotton often deceived hath given his patrociny to divers grosse Errours Why God permits great men to fall in evident Errours His Prelatical Arminian and Montanistick Tenents His Antinomy and Familism Independency large as unhappy as Brownism Wherefore so much of the Independent way lies yet in darknesse The fruits of Independency in New England 1. It put thousands of Christians in the condition of Pagans 2. It marrs the conversion of Pagans to the Christian Religion 3. It did bring forth the foulest Heresies that ever yet were heard of in any Protestant Church A few examples of the many abominable Heresies of the New-English Independents The greatest part of thâ—ir chief Churches were infected with these errours Thâ— piâ—â—ty of these Hereticks seemâ—d to be singular Their malice against all who opposed them was singular especially against all their Orthodox Ministers and Magistrates Their Errours in opinion did
Ordinances of God It puts in the hand of every man a power to sentence all the Churches of the world It carries to the highest degree of Separation Their supply of the defects of Independency by the power oâ— the Magistrate was a remedy which they learned from the Brownists but now they have cast it aside denying to the Magistrate all power in matters of Religion The Independents doe advance their fancies to as high a pitch of glory as the Brownists They are the Brownists scholars in many more things beside the Constitution and Government of the Church They give to the Magistrate the Celebration of marriage Mr Milton permits any man to put away his wife upon his meer pleasure without fault and without the cognisance of any Iudge Mr Gorting teaches the wife to put away her husband if he will not follow her in any new Church way which she is pleased to embrace They are against all determinations of the circumstances of worship and therfore all church Directories are against their stomacks The common names of the dayes of the week the months of the year of many Churches and Cities of the Land are as unlawfull to them as to the Brownists All tithes and set maintenance of Ministers they cry down but a voluntary contribution for the maintenance of all their Officers they presse to a high proportion with the evident prejudice of the poore In their solemn worship oft times they make one to pray another to preach a third to prophesie a fourth to direct the Psalm and another to bless the people They make it a divine institution without any word of preface to begin the publike worship with solemne prayer for the King and Church After the Pastors prayer the Doctor reads and expounds In preaching they will bee free to take a Text or not as they find it expedient After Sermon any of the people whom they think able are permitted to prophesie All are permitted to propound in the face of the Congregation what questions upon the Sermon they think meet About the Psalms they have divers strange conceits but the speciall is their new Ordinance of a singing Prophet who in place of the Psalms singeth Hymnes of his own making in the midst of the silent Congregation They grant the lawfulnesse of read prayer in divers cases They will have none to be baptized but the children of their owne members so at one dash they put all England except a very few of their way into the state of Pagans turning them all out of the Christian Church denying to them Sacraments Discipline Church-Officers and all that they would deny to the Pagans of America They open a door to Anabaptism by 3 farther positions 1. They require in all to bee baptised a real holiness above a foederall which in no Infant with any certainty can be found 2. They esteem none for their Baptism and Christian education a member of their Church till they have entred themselvs in their church covenant 3. They call none of their members to any account before their Presbytery for obstinate rejecting of Paedo-baptism although the Brownists doe excommunicate for that sinne They participate with none of the Reformed Churches in the Lords Supper yet they scruple not to communicate with Brownists and Anabaptists Their way of celebrating the Lords Supper is more dead and comfortlesse then any where else They have no Catechising no preparation nor thanksgiving sermoÌ„s ordinarily they speak no word of the Sacrament in their Sermons and prayers either before or after They have only a little discourse short prayer in the consecration of both the Elements there after in the action nothing but dumb silence no exhortation no reading no Psalme They require none of their members to come out of their Pewes to the Table And they acknowledge no more use of a Table then the Brownists at Amsterdam who have none at all They teach the expediency of covering the head at the Lords Table They are as much for the popular Government as the Brownists All Discipline must be executed in the presence and with the consent of the whole people all must passe by the expresse suffrage of every one Dissenters not only lose their right of suffrage for the time but are subjected to censure if they continue in their dissent They are much for private meetings for it is in them that they usually frame the members of other mens Congregations into their new mould but the Brownists and they of New-England having felt the bitter fruits of such meetings have relinquished if not discharged them They flatter the Magistrate and slander the Reformed Churches without cause Some of them are for the abolition of all Magistracy All of them are for casting out and keeping out of the Christian Church all Princes all Members of Parliament all Magistrates of the Counties Burroughes that now are and that ever have been and are ever like to be hereafter except a very few These few Magistrates whom they would admit have no security but by the errour or malice of a few to be quickly cast out of the Church without any possibility of remedy When they have put all out of the places of Magistracy yea out of all civill courts who are not of their mind the greatest Magistrates they admit of bee they Kings or Parliaments they subject them all to the free-wil of the promiscuous multitude When Magistrates wil not follow their new erroâ—â—s they have bin very ready to make insurrections to the great hazard of the whole State Many of them deny to the Magistrate any power at all in the matters of Religion Their principles do spoile Princes and Parliaments of their whole â—egislative power they abolish all humane Lawes that are made and hinder any more to be made The Civill Lawes which Mr Cotton permits men to make bind no man any further then his own minde is led by the reason of the Law to obedience They put the yoak of the judiciall Law of Moses on the neck of the Magistrate They give to their Ministers a power to sit in civill Courts to voyce in the Election of the Magistrats and to draw from Scripture Civill Lawes for the government of the State They offer â—o perswade the Magistrate contradictory principles according to their own interest In New England they perswade the Magistrats to kill all Idolaters and Hereticks even whole Cities men women and children But here they deny the Magistrate all power to lay the least restraint upon the gâ—ossest Idolaters Apostats Blasphemers Seducers or the greatest enemies of Religion No great appearance of their respect to secular learning and Schools Independency much more dangerous then Browniâ— The Independents prime principles Their Tenet about the qualification of members is the great cause of their separating from all the Reformed Churches though they doe dessemble it In this they goe beyond the Brownists The true state of the question is whether it be necessary
eeeee but the greatest difference is that the Independents of Arnheim did stop the mouthes of all but one who did sing the Hymne which himselfe had composed in the midst of the Congregation for their edification fffff In Prayer they fall short of their masters for however they use no set Prayer yet they are so farre from esteeming of it Idolatry that they professe both set and read Prayer to be lawfull ggggg The Lords Prayer they commend to be said even in publike and they permit private men to read prayer in their families hhhhh in this they have Mr Robinson for their guide yet at London their pactice is constantly to forget the Lords Prayer In the Sacrament of Baptism the Independents lay a path-way to Anabaptism for first they come close up to the most rigid Brownists denying Baptism to the most part of Christian Infants yea they will grant it to a very few to these alone whose immediate parents are members of their Congregation iiiii who are a wonderfull poor handfull all other Infants they will have unbaptized till they come to the yeares of understanding and declare not only their actuall faith and holinesse but their subjection to the Kingdom of Christ that is to their Independency they will have no stipulation made for the Infants education they dispute much for dipping though they deny not the lawfulnesse of sprinkling kkkkk But that which maketh men most afraid for their Anabaptism is their open deserting all the Reformed Churches and the Brownists themselves in three grounds First they deny the federall holinesse of Christian children against this Tho. Goodwin did preach and deny openly that common distinction of Protestants of reall and federall holinesse requiring in every Infant to be baptized a reall and inherent sanctity If this ground be maintained I see not how Anabaptism or else Arminianism will be avoyded for if this reall holinesse above foederall be the great ground of Baptism and this cannot be asserted in the judgement of verity of any Infant for whatever we say of the judgement of charity yet in the judgement of truth and with the certainty of faith wherewith we must assent to every Scripture who can say that any particular Infant is holy and so that any Infant should be baptized or if we can say in the judgement of truth that every baptized Infant is really sanctified as it seems Mr Robinson hath taught Mr Goodwin if Mr Rathband understand right the 309 p. of Rob. justification kkkkk 2 the Arminians have wonne the field for no man doubts but many baptized Infants even in their way do fall away totally and finally from whatsoever holinesse can be supposed to be in them If these inextricable difficulties did move Mr Goodwin to stop the Presse that it went not on with his Sermons against the Anabaptists himselfe doth know Secondly they esteem not baptized Infants to be members of their Church before they have entred into their Covenant till then they hold them from the Lords Table and all the acts of Discipline as people without the Church and not members of it lllll If it be so their Baptism was of so small use that well they might have wanted it to the time of their admission to be members Thirdly they account Anabaptism a very tolerable errour so farre as ever we heard to this day they did never so much as rebuke any of their members for it much contrary to the practice of the Brownists and of their Brethren in New England who ever have removed the Anabaptists from their Churches as Sectaries of a speciall evill note We have long observed the great affection of Independents here towards them who professed opposition to Paedo-Baptism but did never expect to have heard them declare any thing towards the Arminian errours of the Anabaptists The Lords Supper they desire to celebrate at night after all other Ordinances are ended mmmmm albeit the Brownists now take it in the forenoon In the persons who do communicate they are as strict as any of the Brownists for notwithstanding all that their Brethren of New England and themselves also and their Apology do professe of their communicating of the Sacrament with the rest of the Reformed Churches which sometimes also is the Brownists profession yet it is told them without reply to this day that in London however they have admitted Brownists and Anabaptists to their Sacrament and they have communicated in the Brownists Congregations nnnnn yet that none of them have ever offered to participate of the holy Communion in any other Congregation nor have admitted any to communicate with them who were not of their owne way ooooo For the manner of their celebration they who have seen it professe it to be in a very dead and comfortlesse way it is not as in New England once in the month but as at Amsterdam once every Lords day ppppp which makes the action much lesse solemn then in any other of the Reformed Churches and in this too much like the daily Masses of the Church of Rome They have no preparation of their flock before they are so happy as to have all their members prepared alwayes sufficiently for the Lords Table from their first entrance into their Church to their dying day for all this time there is no catechising among them this exercise is below their condition altogether needlesse in any of their Congregations They will have no Sermon in the week before nor so much as any warning of the Communion This practice of New England to give warning the Sabbath before is disliked now at London nor must there be any Sermon of Thanksgiving after that Sacrament They use not so much as a little application of the Doctrine in the Sermon before it to that occasion qqqqq When they come to the action there is no more but one little discourse and one short prayer of the Minister all the time of the participation there is nothing in the Congregation but a dumb silence no reading no exhortation no Psalmes their people need no such meanes to furnish them in their Sacramentall meditations they have also learned from the Brownists a double and distinct consecration one for every element apart They have another difference from all the Reformed and in a part also from their Brethren of New-England That their Conformity with the Brownists may bee full the New-English doe count sitting at a Table not only to bee necessary but to be a part of our imitation of Christ and a Rite significant of divers heavenly Priviledges and Comforts rrrrr but as the Brownists at Amsterdam this day have no Table at all as they send the Elements from the Pulpit the place where the Minister preacheth and celebrateth the Sacrament by the hand of the Deacon to all the Congregation where in their meeting house they sit up and down in their severall places So the Independents at London doe