all along in the New Testament as the 6. Acts v. 6. 14. Act. 23. No man ever being an ordinary Officer in the Church without Ordination let them produce one instance if they can hence the most learned Divines in reformed Churches tell us that no man ought to be admitted to an ordinary function in the Church unlesse they be lawfully called and that lawfull calling stands in Ordination as well as Election But because these may be rejected by them let us heare one of their owne namely Master Robinson speaking Thou art not a Pastor but by a lawfull Calling Thou art called a Pastor that is elected and ordained or else if their Officers be ordained it is by the people even by such who are not in office which is expresly against the constant practise of all the Churches in the New Testament as appeares by the 6. Acts 6. 14. Acts 23. 1 Tim. 4. 14. 1 Tim. 5. 22. 1 Tit. 5. and it can never be showne in all the New Testament that the people ever attempted any such thing thus Zanchius showes that this is to be observed in Scriptures although election of Ministers was made by the whole Church yet hands were never imposed but by the Ministery and Presbytery this is cleare in the Acts Epistles of Paul and the people cannot do it because the lesse is blessed of the greater they who lay hands on and make Ministers should be greater in place and Authority not lesse as the common People be and though it be granted as Cameron speakes that an equall may make and ordaine an equall yet he who is an Inferior cannot a Superior And thus to maintaine Independancy they breake the Ordinance of God and violate that Order constant way of the calling of Ministers Recorded in the Word And I desire them but to consider in the feare of God what Master Robinson writes in the fourth Chapter of his Apology and I know they must forsake their Helena of Independancy upon this reason and all the shifts they have under Heaven about Ordination cannot helpe them T is Religion in me saith Robinson to depart though but a little from the practice and Institutions of the Apostles excepting alwayes extraordinary things in any thing that is truely Ecclesiasticall though never so small what things soever by whom soever or under what colour soever they be invented Now Ordination cannot be held extraordinary and temporary neither is it by them and t is held to be an Ecclesiasticall thing also and certainely none of the least among Ecclesiasticalls in matter of order and decorum there being not any one thing concerning matters of Order that hath so cleere and constant practice as this I am sure all their whole frame of Church and Discipline hath not so much ground in the Word for it as this namely that Ministers ought to be Ordained and that by Ministers of the Word So Calvin although there be no expresse precept concerning the imposition of hands yet because we see it was in perpetuall use by the Apostles the so accurate observation of it by them ought to be to us instead of a command So Zanchius speaking of Imposition of hands in ordination saith thus that this in many places is rejected together with other ceremonies I never approved nor can approve I know there is no expresse precept concerning this thing but notwithstanding I would have the examples of the Apostles and the ancient Church more to be esteemed of yea they ought to be to us instead of a command and in another place he speakes t is certaine t is not a vaine ceremony but the holy Spirit is present and to performe those things inwardly which are signified by this outward Rite And yet if Ordination were but a very little thing but a Ceremony the essence of calling standing in Election and that but the consummation of it nothing but the solemne introduction of the Minister into the free execution of his calling yet if Master Robinson may be believed and your selves in other little things we must not depart from Christs way or goe any other way in things concerning his house and Officers than he hath directed and yet behold in this either Ministers are not called according to the scripture wanting that part of their calling namely Ordination or else if they be it is in another way than the Apostles or Churches of Christ ever practised behold how this Independancy causes men to depart farre from the practice of the Apostles And I desire they would show for what reason Paul left Titus at Crete to make Ministers in every City if Ordination were not necessary for all Ministers of the Gospell under the New Testament or if being necessary it might be performed to Ministers by the people without Officers Titus might have beene imployed better to have gone along with Paul Preaching and helping to convert others and might have well left the Churches in Crete either to have had Ministers without Ordination or else left the People to Ordaine them Secondly this Independancy causes them to fall upon practises absurd and unreasonable as namely either their Ministers must not first be examined tryed and known for their gifts and abilities before they be made which is contrary to the Scriptures 1 Tim. 3. v. 10. they must first be proved and if it hold in Deacons much more in the Ministers of the Word and of this they may read Zanchius Calvin Amesius and generally all Divines or they must be judged of by the people Now how can the people three or foure visible Saints or more joyned into a Church examine and try the learning gifts soundnesse of men for the Ministry who are themselves ignorant in all kind of Learning and may be weake and injudicious it is against the light of Nature and right reason that learned men should be examined and discovered for their abilities by them who skill not those things and are far below them in knowledg we see in all Arts and Sciences men are examined and tryed by them of their owne Arts and callings and not by others who have no knowledge in them So Zanchius giving reasons of the necessity of examination before ordination comes to propound by whom this examination is to be to which he answers By him who is judged to be indued with the greatest measure of the Spirit having also other Presbyters present who are learned and pious Paul would therefore have Timothy to know them well who are to be ordained for examination belongs to the most skilfull and they who are of most Authority But these visible Saints the Church being oft times weake injudicious meane for parts and education apt to be turned quickly and taken with faire showes and good expressions may and doe chuse weake ignorant unfit men for Pastours and Elders whereby the Church may be led into errors kept in a low estate so as
though there be severall Companies who have Orders and Government among themselves in some particulars yet they are in subordination and in a consociation with greater assemblies in more high and difficult cases for the preservation of the whole In Common wealths and Kingdomes though severall Cities Townes Counties have Courts and their particular governments yet all these Courts are subordinated to higher and all these joyne and are consociated together in some chosen out of all as in Parliaments In Schooles of learning there be severall Colledges and Houses who have Masters and Officers of their owne yet there is a consociation of the chiefe of all these for the government of the whole In armies there be severall Companies and Regiments who have their distinct Captaines and Officers and yet upon great assaults exploits they are conjoyned all in one and have a councell of warre out of severall Regiments to advise and determine upon waighty occasions Particular Shippes have their owne Masters and Pilots and provisions and yet all joyne into one Navy for the safety of the whole At first Families had all power and governement within their owne walls but when they encreased though Families have power still of correction food yet they joyned to be governed by Magistrates and ruled in greater cases of life and death and goods Why should not this hold then be lawfull in the Church in greater and waightier matters especially seeing themselves affirme that their Churches are Bodies Spirituall Corporations Cities Families Armyes The Church is a most free Corporation Spirituall and doe inferre many of their practices from this that their Churches are bodies and societies and therefore it must be as it is with Corporations and bodies Politicke they must choose their owne Ministers the Ministers can onely Preach authoritatively in their owne Congregation as the Magistrate of Leyden can onely administer his publicke Office at Leyden and not at Delph Every particular member must enter into covenant with the Church when admitted a member because when men are admitted into a body or society civill they make not onely a Covenant but doe often adde thereto an Oath Themselves teach also that as Church Discipline is to be learned from the plaine and perfect Word of God so in such particulars as are common to the Church with other societies it is to be directed by the light of Nature the Church observing alwayes the generall Rules of the Word and so this is brought as the maine ground for their Church covenant though there be neither precept not practice of it in the Word namely the Lawes and rules of Nature which doe run along with and are alike common to things Spirituall and Humane so farre as both are found to agree in one common nature together for as when God made speaking to men in a publique assembly as is that of preaching or prophecying a sacred Ordinance instantly did all the Lawes of Nature and right reason that serve to regulate and conveniently concurre to all orderly speeches and Orations of men in publique made they did all fall upon this Ordinance also as to speake aloud not to speake two or three at once c. So say I in this point when God required governement and Discipline in his Church those rules and practices of governments which according to the light of Nature and right reason are in common-wealthes and societies were warranted for the Discipline of the Church especially the Church observing the generall rules of edification order peace c. which Synods and Counsells apparently tend to so that I may affirme of dependancy as is said by them of their Church covenant it is so farre from being any thing above that which is written that it rather comes within the compasse of the Apostle it needed not at all to have beene written 1 Thes. 4. 9. Ye are taught of God in a Law Spiritualized who also hath full roundly taught us to acknowledge if we be spirituall yea but reasonable such dictates of Nature and right reason in things wherein Divine Ordinances and Humane doe alike partake in common to be no lesse then the commands of God It is asserted by some Divines of Scotland that in all such things as are alike common to the Church and to the Common-wealth and have the same use in both whatsoever Natures light directeth the one it cannot but direct the other also for as the Church is a company of Christians subject to the Law of God so is it a company of men and women who are not the outlawes of Nature but followers of the same And hence it is Amesius showes that the light of Nature requires that particular Churches may and ought to combine in Synods for things of greater moment So then to conclude this reason and that ex concessis the God of Nature and Reason hath not left in his Word a governement against the light of Nature and right reason but such is the Independent Government as hath beene showne at large Reason V. THere be many Rules and Commands in the Scripture besides the equity and Analogy of some practises and examples which doe require the combination of Churches in Synods so Amesius confesses The rules and commands be such as these Let all things be done to edification let all things be done decently and in Order 1 Cor. 14. 26. 40. ver. Follow after the things which make for Peace Rom. 14. 19. So Philip 4. 8. vers. Now if all things in the Churches must be done to edification comely and in order and for peace then certainely Church government must But Synods are found to be for edification for Peace and order as things of good report and just as a speciall remedy for preventing and healing divisions which is not nor cannot be in the Independant Government but many cases fall out where there is no other remedy but separation separation being indeed the remedy of Separation It is confessed by themselves that this is a safe and prudentiall way Now a thing may be commanded by God two wayes either by vertue of a generall command or by vertue of a particular command and that is commanded and ought to be practised which is required by a generall precept as well as what is command by a particular and there are many particulars to be practised by vertue of a generall precept having no other foundation especially when they are found by common experience to be so The practises and examples following are such as these 1 Cor. 14. 32. The spirits of the Prophets are subject to the Prophets Now if the spirits of the Prophets in a particular Congregation must be subject to the censure of the rest in that Church then by way of equity and Analogy they are to be subjected to a greater company namely to the judgement of all the Prophets in a Province or Nation Thus Paul though an Apostle seekes to win credit and obedience even to those Orders
which hee established by the example and judgement of other Churches 1 Cor. 14. 33. 1 Cor. 11. 16. The equity of which is that the Orders agreed upon by the consent of many Churches are of great force and authority to bind so Paul though an Apostle submitted to the practice of what was agreed upon by the common consent of James and all the Elders of Jerusalem though in the practice of Jewish and legall ceremonies Acts 21. from the 18. ver. to the 27. ver. Thus in a case of great dissention and disputation in the Church of Antioch Acts 15. 1 2. ver. Why did that Church send to Jerusalem for resolution in that difficult case to be determined and bound by the decrees and Orders of the Apostles and Elders in that Synod and were not bound nor determined by their owne Church onely especially having two such excellent men with them as Barnabas and Paul whose judgement they might have rested upon Surely this was done for this end to teach us that divers Churches in difficult cases ought to meete by their Ministers and some choise men to determine of matters for those Churches according to the Word to which all those Churches should submit Neither will it helpe them to say this was extraordinary for what Synod can say it seemeth good to us and the holy Ghost and those decrees bound them who were not present Not to answer these exceptions now but reserving the answer to a larger Tractate upon this subject grant it that something in this Synod was singular and extraordinary yet this was not for one Church to send to another and that to their ordinary Officers the Elders Acts 15. 2. ver. to this end that by common consent difficult cases might be determined and enjoyned upon particular Churches by more than their owne Church for this must needs be Ordinary and so binding being an example founded upon rules of common equity reason and communion of Churches and not upon temporary or extraordinary grounds and that appeares thus for unlesse it were to teach the succeeding Churches this and to be a ground for Synods and Dependancy in Government in cases of difference and difficulty there could be no other great use nor end of it for as for the satisfying of the question and resolving the case Paul alone being at Antioch one who was immediately and infallibly inspired by the Spirit was able of himselfe to have satisfyed that controversie about Circumcision much more Barnabas being with him and others in that Church Reason VI THe Government of the Church by Synods is no where forbidden by God in the New Testament nor spoken against either directly or by consequence as they say is for one man to have the power Luk. 22. 25. 26. ver. For though no one Minister as some say be greater than another yet all are greater than one or a few In Synods here is no erecting or appointing of an Officer or office in the Church which Christ hath not appointed which is the exception made against Episcopacy but here are onely the Officers appointed by Christ and that forme of government which is appointed by Christ in his Church namely Aristocraticall here is no varying of the forme of Church government from Aristocraticall to Monarchicall as they speake of Episcopacy but the government by Synods is most Aristocraticall whereas the Independant way for the most part is but onely Oligarchicall having but a few Officers in a Church or else Democraticall if put into the body of the Congregation now where there is no Law forbidding there is no transgression for sinne is a transgression of the Law 1 John 3. 4. And such actions the Church may lawfully doe wherein no Law of God is broken as is confessed by themselves in the fifth Argument of Syons Prerogative But here is no Law broke this never being spoken against nor liable to those exceptions put in by them against Episcopacy but found agreeable to the Law and light of Nature concerning societies to generall rules in the word of edification order peace purenesse lovelinesse c. to examples also and practises in Scripture and what though there be not an expresse precept or a command in terminis for it yet not being against Scriptures but so agreeable to it as appeares by all before said no sober godly Minister or Christian should refuse Communion with a Church or submission to it and go and set up a Church against a Church and foment a schisme for that for if they will doe so and will not goe upon generall rules equity of Examples light of Nature and reason they must forsake being fixed members of any particular congregation and forsake all Churches in the Independant way and professedly joyne themselves to no Assembly in the exercise of Instituted worship because they must practice as great matters concerning externall government and worship of what ever Church or government they be of as this is namely the Association of Churches Let them produce a particular word for the order of Gods Worship what must be performed first what second what third what fourth and so of the rest and that no ordinance nor part of Worship may be in another Order Let them if they can show a particular Word or rule in the New Testament for their Church covenant which yet is an essentiall point namely the forme of the Church let them produce what is required in the word particularly as the forme of excommunication or as the forme of Ordination let them set downe the outward worship and gesture of the externall reverence which must be used and no other way in the severall Ordinances of God as Word Prayer singing of Psalmes reading Scriptures Baptisme Lords Supper Excommunication which if they cannot as we know they are not able neither in these nor many other things which may be named let them then learne that many things in government and Discipline have but generall rules with equity of practices and if they will not joyne nor have to doe in Church Government and Discipline till they have particular commands to walke thus and no otherwise they shall stay long enough and be of no Church Reason VII THis consociation and combination in way of Synods is granted by themselves as lawfull and expedient in sundry cases and particulars As that one Church being required ought to give an account to others and to be content that matters of difference and importance should be heard by other Churches as also to be advised and counselled by other Churches to have also doctrines that are questionable tryed and judged of by Synods to be admonished and to be reproved also in case they deserve it and in case they will not amend and reforme upon admonitions and reproofes of Synods and Assemblies then they are to be complained of to the Civill Magistrate that he may doe his duty For this see Christ on his Throne vid. pag. 32. examin. of Prelat petition Sions Prerog. pag. 63.
to move and stirre you up most Noble Worthies to put to your hands for the earely and timely compounding of this great Controversie about the Church and Church Government When fires are begun in great Cities and Townes or Tumults raised the Fathers of Families and the Citizens run to the Magistrates and Governours to acquaint them with the case and to desire their helpe who having power to command both Men Armes Waters Engines buckets from every quarter the fire is quickely out and the peace setled Now be pleased to suffer me to mind you of that which few or none doe namely of our danger from errors on the right hand the growing and spreading evill of this present time Every one minds you by Petitions Sermous Bookes concerning the Reformation of this Church in Government Ministery Ceremonies and worship and God forbid that a word should ever fall from my mouth or my pen draw a line to call you off from it Goe on strongly and fully in the worke of Reformation to purge this Church thorowly and purely to take away all our drosse and tinne cast out of the way all stumbling blocks gather out all things that offend let nothing be left to hurt or to destroy in Gods holy mountaine Break downe all Images and Crucifixes throw downe all Altars remove the High Places breake to peeces the brazen Serpents which have beene so abused to Idolatry and superstition put out the unpreaching and scandalous Ministers take a course for setting up good Pastors and Ministers in every Congregation and in your great Wisdomes and zeale be pleased to consider of wayes to provide oyle for al the Lampes of the Sanctuary Goe on Comfortably for God is with you and the Ministers with sounding Trumpets of Ministery of Word and Prayer and the people of God with you covering you all over with earnest prayers and and teares as also with praises to God for you and be pleased to remember not to doe the worke of God by halves or negligently Perfect and thorow Reformation will be your praise both with God and all good men at home and abroad and your zeale may provoke other Kingdomes and States and many will arise up and call you blessed for the good Pastors and pure Ordinances that they shall enjoy T is the blemish of some of the good Kings that were reformers as Asa and Iehosaphat But neverthelesse the high places were not taken away It was the praise of other Kings that they were taken away as of King Hezekiah Perfect Reformation takes away all possibility and hopes from men of bringing things backe againe but an imperfect leaves both a ground-worke and faire possibility upon any advantage or opportunity to returne Theodoret in his Eccle. historie relates that Theodosius that most faithfull Emperor being fully set to overthrow the errors of the Gentiles he made Lawes by which he commanded that the Temples of the Images should be puld downe Constantine the great with some other Emperours who succeeded Constantine forbad all Sacrifices and worships to the heathen gods and their Images and forbad any to come to their temples but they did not demolish the temples places wherin they were worshipped so that Iulian and Valens Emperours who came after did renew the impiety of the Gentiles so that fire was kindled againe upon the Altars and Sacrifices were offered to the Images All which things when Theodosius understood for certaine hee did not onely shut up the Idols houses forbidding all to come to the Temples but he did extirpate them by the rootes and tooke care to have them buried in eternall oblivion It was the saying of Zisca the famous leader of the Thaborites That the very nests of the Storkes are to be puld downe lest they returne againe And may it please this Honorable House to purge us thoroughly and the rather for this because the more perfect our Reformation is according to the will of God you shall by this lay the better and surer ground-worke for healing and composing the great schisme and divisions risen about the Church and Church Government But amidst all your care and paines in this kinde I beseech you cast an eye upon the errors and evills of the other hand as Anabaptisme Brownisme c. and be pleased to take into your serious considerations the meanes and wayes how to hinder their growth and so much the rather in regard there is not now in this Kingdome things standing as they doe so much danger of errors on the left hand Popery superstition prophanenesse have beene so discountenanced of late so discovered and their nakednesse laid so open as that Altars Images pressing of Ceremonies and prophane Ministers are falling of themselves Satan for this time hath even done with errors on the left hand and their time is going out growing like an Almanacke out of date Any man who hath but halfe an Eye in his head and observes the course of things may see that errors on the right hand are now comming on the stage to take their turne also and to act their part the Devill seeing he cannot effect his ends in the former wayes he went he will now try others as Theodoret speaks in the case of Nestorius that Satan gave over moving against the Church by outward manifest enemies but came under the show of the Orthodox and in the habit of great strictnesse bewitching many drawing the injudicious common people to a desire after him Satan is now transforming himselfe from an Angell of darknesse into an Angell of light and though hee must use other kind of instruments and goe other waies yet t is to bring about the same things the upholding of his kingdome and the hindring of Gods so that he will now labour to doe that by correcting and building up which hee did before by persecuting and pulling downe as Luther speakes In a word plainly to expresse my meaning one extremitie as many examples both antient and moderne testifie a hath caused another the Tyrannie of Episcopall government in some Bishops hath brought forth the Democracie and Independencie the violent pressing of some pretended orders hath set many against all order and Satan seing hee cannot doe as he did the times not favouring those things they being growne old and even antiquated that every man is ready to hisse at them hee now goes about by other waies and if he can but effect what he is in a faire way for and what he hath begun in a great measure he hath enough T is reported of the Fish called * Polypus that it will be of the colour of that stone to which it cleaves whether white or blacke or any other so will Satan be of that colour and that temper just that the men are of with whom he deales and the times are of For besides this that Satan hath more wayes to kill Soules and advance his designes then one as when he cannot have his
they cannot grow up in grace and knowledge as becomes a Church of Christ there may be also all barbarousnesse and disorder for want of gifts in government in these weake Officers all which tends to the prejudice and hazard of the Soules hence this is given as the great reason by Divines of the examination of Ministers before Ordination and that to be by learned and able men because as there is nothing more profitable to the Church then good Pastors so nothing more pernitious then bad and unlearned Ministers Secondly suppose they might chuse well namely able men both for parts and soundnesse in the faith and it were lawfull also for the people to ordaine yet it may so fall out according to their principles of a Church that these visible Saints cannot Ordaine Officers as having no gifts of prayer for publicke especially not able to conceive prayers concerning the action in hand namely the Ordination of a Minister neither had they any gifts to make publicke exhortations and admonitions to the Pastor of his duty nor be able to know what to say to him at the admission of him into his Office What shall be done now shall the worke be staid and the Church want a Minister till she be able to doe these workes and duties They may for ought can be said be long nay ever without Ministers and so without Preaching of the Word and Sacraments which cannot but be very prejudiciall to their Salvation But to grant them that which needes not be granted according to their principles that this Church shall have some Offices as suppose a ruling Elder yet when a Pastor is to be chosen these Elders who have a gift in government may not be able nor competent to try and examine the gifts and parts of a Pastor nay yeeld them to have a Pastor and the Church would now chuse a Teacher one single Pastor though able in his gift of Exhortation and application may not be so able to try the gifts requisite to a Teacher whose gifts must be for exposition and controversies to preserve pure Doctrine Hence Amesius speaking of calling of Ministers to a Church saith that here is need of direction and helpe of Presbyters both of the same Church and for the most part of the Neighbour Churches But if he were able to try and examine yet how shall this Teacher be ordained there being but one Minister if Ministers of Neighbour Churches may not joyne also consider if they doe not fall into that which they complaine against in the Episcopacy namely for one man to have the sole power of Ordination So that by all these particulars you may see the Assumption proved Reason III. T Is not to be thought that Christ would institute such a government of his Church which affords no helpe nor allowes no way or remedy no not for one time or prima vice for innocent persons that are wronged but where being no place for appeales the parties oppressing must be the sole Judges of the cause It is counted an unequall unreasonable thing in governements that parties should be judges at all much lesse the sole and that there should be no way for persons oppressed to be righted But now in this Independant Church Government there is no reliefe no not at first for injured persons nor way of appeale to others who be not parties to heare their cause and determine here onely parties are Judges and no others may be admitted As for instance in one of their congregations the greatest number of that Church as it doth and may oft fall out is against the Pastor or Teacher and some other members upon a difference in some points of doctrine and being the greater number the Elders also taking part with them they proceed most unjustly to censures of deprivation and excommunication Now if all the power lye independantly in this particular Church so as there may be no other as Synods to appeale unto to heare the cause and right them this Minister and brethren thus censured must lye under these oppressions without all remedy and be debarred from the ordinances of Christ without helpe what remedy there is in such cases as this we desire them to shew us and that such cases as this may not and doe fall out cannot be denyed Now that Christ should institute such a governement in his Church where 't is unlawfull for any but parties properly so termed to be sole Judges and where there is no possibility of redresse for the innocent in cases of injury which may and do ordinarily fall out is not a thing to be imagined by reasonable men t is spoken of by these men for a strange practise in the Bishops that they should be Judges in their owne cause and give votes in it though yet there be besides them three times their number of voyces in the house of Lords how much more unreasonable may they judge it in their way of Church governement where parties who are Judges be greater in number so that I may speake of the Independancy of their Congregations as Cameron speakes of the popular government of their Congregations * It is not credible that our Lord Jesus Christ who is both King of Righteousnesse and King of Peace would have government to be in this way which hath no meanes nor way for Righteousnesse nor peace in his Church besides the practice of the Church of Antioch recorded in Scripture for our example is against it and gives us ground for appeale to others out of that Church and not to have the parties the Judges Acts 15. 1 2. because the dissention and disputation was betweene Paul and Barnabas and them of Judaea who taught Circumcision therefore the Church of Antioch thought it not fit that Paul and Barnabas should determine and end it but sent to others Apostles and Elders who were not parties against them of Judaea and they shall determine for them all Else had not the dissention and disputation beene betweene Paul and Barnabas and certaine of Judaea and that in the particular Church of Antioch they were able to have determined it without sending to Jerusalem but the Church judged it unequall that they who were the parties in the controversie should be the Judges Reason IV. THe light and Law of Nature with right reason is against the Independancy of particular Churches dictating leading us to dependancy a subordination and a consociation in government In all societies and bodies it is thus by the dictates of Nature and it is found necessary amongst bodies naturall and bodies politicke that the severall parts and particular members doe joyne in one for the good of the whole and that the whole being greater then a part the severall parts should be subject to and ordered by the whole as in a mans body the foote though it hath its proper use and operation is dressed lanched and ordered not by it selfe but by the hands and eyes In Cities and great Townes
Protest protested Now I desire them to satisfie me in their answers they give to these Reasons what grounds they have in Scriptures for these Practices for Ministers and Elders of severall Churches to meet together in greater Assemblies to heare the matters of a particular Church to try and judge Doctrines to admonish and reprove and to complaine and that matters may with common advise and consent be agreed upon for those Churches excepting onely generall rules and commands with the equity and Analogie of examples so that if these Acts and Workes may be done lawfully then the judging and determining of censures and the imposition of Orders and Decrees may be warrantable especially considering that the example of the Synod at Jerusalem ordained those decrees for to be kept of the Churches Act. 16. ver. 4. So that there was not onely discussion disputation common agreement but imposition of them besides these acts which you grant some of them be Acts of Power and government other of these Acts are Church censures as publicke reproving and admonition upon complaint and accusations as appeares by the 1 Tim. 5. 20. Mat. 18. ver. 15 16 17. So Amesius tells us that the parts of Discipline are brotherly correction and excommunication neither doth Discipline consist onely or chiefely in the thunder-bolt of excommunications but chiefely in Christian correction and full excomunication is not to be exercised unlesse to the sinne there be added contumacy And so admonitions and reproofes upon complaints are held Church censures by themselves Now then if Officers of other Congregations with their owne Officers may exercise these censures and that which is the chiefe part of Discipline and if members of other Churches ought by the Law of Communion of Churches to seeke advise helpe and to submit to admonitions and reproofes so as there may be good by them then also may they submit to the decreeing of Excommunications by Synods for if discipline may be lawfully exercised in that wherein it chiefely consists as admonitions and reproofes by Officers of other Churches towards members of such a congregation then may it also be exercised in that wherein it lesse consists and in this you are no more subject in conscience to a humane Ordinance then you are in publicke admonitions and reproofes Reason VIII THey doe grant and confesse that Churches of such a Communion and association if upon complaints of false Doctrines and evill Discipline made to Synods and Classes the Synods and classes convincing a Church of their errors admonishing and councelling them to reforme and to censure the obstinate persons among them if after all this they shall persist and goe on that then all these Churches ought to withdraw from them renounce communion and fellowship with them cast them off and declare so much to their severall Congregations Now I would know of them avoyding strife about names words and formes of Excommunication what is excommunication but this what is it to excommunicate or to be excommunicated but to reject persons and not to have communion with them neither in holy nor civill things familiarly for proofe of which see these places Matth. 18. v. 17. If he neglect to heare the Church let him be unto thee as a Heathen or Publican Which words are understood by all men that would found Discipline upon this place to be meant of excommunication So 2 Thes. 3. v. 6. 14 15. They are both understood of excommunication and they are expressed by keeping no company with them and by withdrawing communion from them So that if Officers and Churches may doe this lawfully then they may excommunicate members of other Congregations So Tit. 3. v. 10. Excommunication is expressed under rejecting so that our Independant Brethren should not upon word or names make so great a stirre in the Church and maintaine a controversie even to separated Assemblies when they doe yeeld the substance hence it is that one of them in that late Protestation Protested meaning I suppose no other than his fellowes plainely uses the word Excommunicate which was not without a providence to make them yeeld to the Truth not onely in the thing but in the very name and terme Many other Reasons against Independancy I could subjoyne to these as that this overthrowes Communion of Saints as the impossibility of this Government to any Christian Common-wealth or Nation c. Besides the taking of all their evasions to these Reasons which I easily know and foresee as also an answer to all their arguments and reasons for Independancy But intending this onely for a light skirmish before I draw up my Forces to the maine Battell and sending this forth but as a Scout to discover the strength or weakenesse of the other side I will adde no more onely that I doe not feare but that these few Souldiers will be able to returne againe alive and unwounded and be able to doe more service when they shall be joyned with others and formed into Battalio Reasons Against A Toleration of some Independant CHVRCHES IN ENGLAND Reason I. THough the Scriptures speake much for tolerating and bearing one with another in many things both in matters of opinion and practice as these places testifie Rom. 14. 1 2 3. 5. 13 14. verses Rom. 15. 1 2. 7. ver. Ephes. 4. 2 3. ver. Phil. 3. 15 16. ver. yet when differences come either to heresie or schismes and points be maintained by men so as to trouble and disturbe the Church then the Scriptures are expresse against their Toleration and sufferance requiring them who have power to hinder it as may be seene Rev. 2. 20. I have a few things against thee because thou sufferest that Woman Jesabel which calleth her selfe a Prophetesse to teach and to seduce my Servants 1 Tim. 1. 3. Timothie must charge some in Ephesus to teach no other Doctrine Tit. 1. 10. Men who are unruly and subvert whole Houses teaching things that they ought not for filthy lucres sake their mouthes must be stopped Tit. 3. 10. Titus must reject a man that is an Hereticke after the first and second admonition Rom 16. ver. 17. Paul presses upon the Romans by earnest beseeching to Marke them which cause divisions and offences contrary to the Doctrine which ye have learned and avoid them which is far from tolerating them So Paul writes to the Galathians of some who troubled their Church affirming Galath. 5. 10. 12. That he who troubleth you shall beare his judgement whosoever he be And I would they were even cut off which trouble you On which words Pareus gives the Exposition That to beare judgement is to be punished that is troublers and disturbers of a Church and people shall be punished first of God and then of the Church as also of the Magistrate and on the 12. verse Paul wishes they were cut off from the Church which rend the Church about circumcision who trouble and disturbe both the outward peace of the Church as also your
faith and consciences So Calvin on these two verses 10. 12. speakes thus But let them heare whoever give occasion of troubles to the Churches who loosen the unity of the Faith who breake peace and if they have any right understanding let them tremble at this for God doth pronounce by the mouth of Paul that no Authors of such offences shall be unpunished They teare and rend the Church about Circumcision I would have them to be cut off neither can this be condemned of cruelty as if it were against Charity for if we compare the Church with one man or a few how farre doth that outwaigh for it is cruell mercy which preferres one man or a few before the Church c. Now the Toleration desired to set up Churches independant and separated from the Churches in the Kingdome it is in it selfe a schisme a rent and a troubling disturbing of the Church so it will prove more and more and cannot be avoided according to their principles and practices hitherto a daily schisme and rent in this Church and an infinite disturbance both to the outward peace and to the faith and consciences of the people in this Kingdome The Church of England will be as much troubled by it as ever was the Church of Galatia which will appeare more fully in the following Reasons And therefore there ought to be no Toleration every one in their place ought to be against it the Magistrates Ministers and People The permitting and suffering of evill with the giving of any countenance to it when men have power to hinder it is to be partakers of their sinne 1 Tim. 5. 22. the second Epistle of John the 11. verse Qui non prohibet quando protest jubet Hee that doth not forbid when he hath power commands And let me aske the Independant Ministers a question or two Is it fitting that well meaning Christians should be suffered to goe and make Churches and then proceed to chuse whom they will for Ministers as some Taylor Felt-maker Button-maker men ignorant and low in parts by whom they shall be led into sinne and errors and to forsake the publicke assemblies where they may enjoy worthy and pretious Pastors after Gods owne heart who would feed them with knowledge and understanding If once there be a Toleration of Churches it will be thus but if they be hindered of all meetings this would be prevented So heresies also may take and spread in those separated assemblies before they can be knowne to the Magistrates and Ministers of other Churches Do not your hearts bleed within you to see and heare of this for the present in severall places and to thinke what will be hereafter O mine doth and thus if once there were a Toleration how many weake Brethren would perish for whom Christ dyed Reason II. THe toleration desired will not helpe to heale the Schismes and tents of this Church which is one speciall thing ought to be looked unto in this present reformation of the Church but will much foment and encrease it For whilst some congregations and they accounted of note both for ministers and people will not submit to the reformation and government setled by Law this will breed in the peoples mindes many thoughts Ex natura rei that this Church and government is not ordered according to the Word of God but is unlawfull else why should such men most eminent for gifts and graces as many people account them refuse to conforme to it and this will prove as great and as continued a division betweene the ministers and people of the Churches established by Law and the Churches tolerated as ever was betweene Conformists and Non-conformists about Ceremonies nay greater because these are of different Churches Congregations whereas Conformists and non-conformists held communion together in one Church though contending about these matters and that this will certainly be may be easily beleeved and foreseene upon these grounds 1. Because many of the people who yet be not in this Church way for their practise are yet much possessed with these principles of the Independant way as the onely way of God and are much looking towards it 2. The mindes of multitudes of the professors in England and especially in this City are upon all occasions very apt to fall to any way in Doctrine or Discipline that is not commonly received by the Church as accounting some singular perfection to be in that which is new and held but by a few 3. Though the Ministers of the Congregations tolerated would promise not to preach of these points in publicke nor in private to speake of them which yet they will not be tyed unto yet their people many of them both men and women are so strangely bold pragmaticall and so highly conceited of their way as the Kingdome of Christ and the onely way of Christ that what out of those principles and what by vertue of their relations in friendship kindred c. there would be continuall drawing of many and many falling to them 4. The prime principles of this Church way as namely independancie liberty power of government and rule to be in the people are mighty pleasing to flesh and blood people generally chiefely meane persons and such who have beene kept under affecting Independancie Liberty Power and Rule 5. The grant of a toleration will be made use of by them for the strengthning of their way to be the truth and will be interpreted in this sense that they had such grounds and reasons as the ablest Ministers in the Kingdome could not answer and therefore were content they should have a toleration else if they could have satisfied them what needed a toleration onely though they could not answer their Reasons and had nothing to say yet they would not come to them and this will be spoken of by their followers that we would not bee convinced though we could say nothing against it all which will as a meanes to encrease their side occasion continuall strifes divisions heart-burnings both of Ministers against Ministers and people against people so that in stead of Union and peace in the Kingdome and Church we shall have notwithstanding all reformation a greater division and rent succeede than ever before Reason III. THis toleration will not onely breede Divisions and Schismes disturbing the peace and quiet of Churches and Townes by setting them who are of different families and in more remote relations one against another but it will undoubtedly cause much disturbance discontent and divisions in the same families even betweene the nearest relations of husbands and wives Fathers and children brothers and sisters Masters and Servants The husband being of one Church the wife of another the father of one the childe of another the master of the Church established by Law the servant of the tolerated one brother of one Church and another brother of another and so all Oeconomicall relations and duties will be much disturbed when as they of one house
and they in one bed shall be so divided as that they shall not be of one Church nor worship God together in Word Sacraments Prayer but apart O how will this overthrow all peace and quiet in families filling husbands and wives with discontents and setting at variance Fathers and children each against other weakning that fervent love in those relations O how will this occasion disobedience contempt neglects of Governours from the inferiors of the family whilst the Governours be looked upon by them as not in a true Church O how will this toleration take away for every Saint must bee free to joyne himselfe voluntarily to what congregation he please that power authority which God hath given the husbands fathers and masters overwives children servants whilst that they shall joyne against their wills to such Churches and be stollen from them against their pleasure neiâ—her can the Governours be able to judge of their proâ—â— in the Word nor be certaine they sanctifie the Lords day according as God hath layd the charge upon them in the fourth Commandement when as the children and servants are of other Churches so that by these and many other things which will be found in experience this toleration will pervert disturbe that Order of Gods owne appointing namely the relations duties and workes of families which were there nothing else to be sayd against it this were enough God certainely appointing no such Church wayâ—â—s is crosse to the good and peace of families one orcer of God certainely not destroying another Now how strong this Reason is against this toleration I submit to the Judgement of that Court which hath the Legislative power they knowing well that both Churches and Common-wealths are made of families all issuing out from thence they being the Seminaries and Nurseries for both and if there be a ground-worke layd for disturbances divisions and disorders there what can be firme peaceable or sure Reason IIII. THere will be great danger of continuall Divisions distractions disputes amongst us not onely from the different forme of government and worship in their Churches and ours but from other Doctrines and practises held by some of them for the present as for instance that Saints when they dye goe not to heaven where Christ is but they goe to a third place the sitting with their Hats on at the receiving of the Lords Supper c. and others that will be dayly broached and then their Churches being Independant and not under the government of any out of themselves they will goe on without being hindred and whereas we have now too many new and strange doctrines we shall have nothing but errours and novelties broached and so greater contentions and breaches amongst us Reason V. THe most eminent Ministers in this Kingdome for parts grace and Labours can have little assurance of the continuance of their flockes to them if such a toleration be granted for they will draw away their people and admit them into their Churches and even gather and encrease their Churches out of the labours of the best Ministers the Ministers shall doe little else but spend and be spent for to fit men for them when Ministers have travelled in birth of children and should have comfort and joy in them then they will be stollen away This toleration upon any discontent taken or any light occasion of demanding dues or preaching against any thing they like not opens a wide dore and will invite them to desert their Ministers and what a sadding of the heart and discouragement in the worke of the Lord this must be to the Ministers of the Kingdome let all judge Reason VI A Toleration of Churches to bee erected as Independant to enjoy liberty and exemption from the estabilshed will be undoubtedly a meanes and way of their infinite multiplication and encrease even to increase them 30. fold so that if the Parliament could like to have more of the breede and have a delight to have multitudes to be exempted from the Ecclesiasticall Lawes of the Land which Parliaments never did no way like this for we see within this nine moneths though there be no toleration of their way yet having not beene lookt after how are they increased and multiplyed and that there will be a mighty encrease upon a toleration to say nothing of casting a snare upon the people by this to make doubts nor nothing of the wantonnesse and instability of many professours nor of the activenesse of many to spread these principles that their party may be considerable this may evince it In many if not in most Townes and Parishes it cannot be helped but that there are and will be for many yeeres men of no great popular gifts for preaching who also according to their principles not having beene brought up to it cannot so comply with their people now many that live in these Parishes seeing they may keepe their houses and places of abode upon the newes of a toleration will for the benefit of more powerfull practicall and zealous Preaching betake themselves to goe to their Churches which liberty they cannot have in the Churches established for the Law it is likely will provide for men to keepe to their owne Ministers where there is sufficient preaching and so will fall to their principles and so wee shall have upon this grouud swarmes of them Reason VI THe Prime and fundamentall principles of this Independant way upon which they erect their Church way and independancy are very prejudiciall dangerous and unsufferable to this Kingdome as for instances Saints qua Saints two or three of them or more they onely have an immediate independant power from Christ their immediate head to gather and combinde themselves into visible Churches without expecting warrant from any Governours whatsoever upon earth as also being thus gathered and joyned into a Church to chuse all officers among themselves and to exercise all Discipline and Ecclesiasticall Government even to Excomunication without and against the good will and consent of the Christian Magistrates but the Magistrates whether Kings and Princes or States they have no power but in all things of the Visible Church Christ is an Immediate Governour to the Saints having put none of his power out of his hands to any Magistrate whatsoever but though he hath given much power to Magistrates over goods liberties and lives of his Saints yet this Spirituall power of gathering and making Churches and of the power of exercising censures and Discipline so as it may not be exercised without their power and leave he hath not given them so that I desire them to consider and enquire whether this denying to Kings and Princes power and authority in causes Ecclesiasticall in the Church and giving all Spirituall Ecclesiasticall power immediately and independantly under Christ to the particular Congregations and not to the King be not against these Lawes and Statutes of the Land made in 26. Henry the 8. cap. 1. 25. yeere of Henry the 8. cap. 19.
and the 1. yeere of Elizabeth cap. 1. where it will be found that all Jurisdiction Superiority Spirituall and Ecclesiasticall as by any Spirituall or Ecclesiasticall power or authority hath beene or may lawfully be exercised for the visitation of the Ecclesiasticall state and persons and for reformation order and correction of the same and of all manner of Errours Heresies Schismes abuses offences c. shall for ever by authority of this present Parliament be united and annexed to the Imperiall Crowne of this Realme As also that no orders nor constitutions may be enacted in the Church without the Kings assent and hence the oath of Supremacie was appointed by Law for every Ecclesiasticall person to take hence I aske the Independant men seeing they give that immediate Ecclesiasticall power to their particular Churches which the Papists doe to the Pope whether they will take the oath of Supremacie or doe acknowledge in their prayers that title of the King Defendor of the Faith c. Secondly they hold that things lawfull in themselves as for instance set formes of Prayer acknowledged by them to be lawfull yet being enjoyned by Authority are now unlawfull so that though a Forme of Prayer be lawfull yet being imposed for order uniformity that alters the case a strange paradox that things lawfull in themselves tending to Order and Peace should become unlawfull when commanded 3 They affirme that Christian Princes Magistrates who are defenders of the Faith have no more to doe in and about the Church then Heathen Princes Some of them deny also and question that received axiome that the Magistrate is custos utriusque tabulae Saying of those Kings of Judah and Israel who medled in the Church with reformation and establishment of Religion that they did it not as Kings but as types of Christ so that I leave it to better judgement whether it be safe for a Kingdome to tolerate such Churches who maintaine and vent upon all occasions such kinde of principles and as the principles so the people for a great part of them be dangerous and insufferable heady refractory proud bitter scornefull despisers of Authority who though but a few comparatively and the Lawes standing have attempted not to suffer the publicke prayers to be prayed but what with singing what with clapping on of Hats in times of prayer what with reviling and threatning of Ministers have laboured to hinder their use Now if they dare attempt such practises and things being but a few the Lawes being point blanke against them and the Lawes establishing the other what will they not doe when they shall be multiplyed and tolerated if they come once to a great head we may feare they will not tolerate the Churches and Government established by Law but what insolencies and mischiefes will follow upon their toleration not onely in Ecclesiasticall government but in Civill I leave such who are experienced men in matters of Government to fore-see and Judge of but hereafter too late to remedie but I desire rather to pray against a toleration than to Prophecy of the wofull effects of it Reason VIII THese independant men where they have power as in new England will not give a toleration for any other Ecclesiasticall Government or Churches but in their owne way they would not suffer men of other opinions in doctrine and government to live within the bounds of their patent though at the furthest bounds but have banished them They were sent to from England by some godly Ministers their brethren men otherwise approved by them as being against Ceremonies who being in danger of leaving the Land sent to know if they might have liberty according to their Consciences to goe in a Church way something differing from theirs and not in this Independant Popular Government to which question you may reade the answer they could not grant any other forme of government but one seeing there is but one way of Church government layd downe in the Word and that unchangeable and therefore they cannot yeeld to it So others of them will nottolerate or admit into fellowship the godliest Christians unlesse they will enter into Covenant professe their faith submit to their Church Orders though they would be of their Church so that these men who now would faine have a toleration in this great Kingdome will not allow any in a remote Plantation nor in one of their small particular Congregations for feare of disturbing the peace of their Church and yet would have a toleration in this Kingdome never caring to disturbe the peace and good of the three Kingdomes which would be much hazarded by it but thus partiall men are and you may observe it t is ordinary for men when they are not in place nor have no power in Church or Common-wealth and hold also Doctrines and principles contrary to what is held and established then to plead for tolerations when as the same parsons comming to be in place and to have power wil not tolerate others to set up any way different from theirs And I beleeve those present men who here are endeavouring a toleration for their Churches had they the power in their hands to settle a Government we should have no Government tolerated nor Church but the Independant way and for this see The Protestation Protested what he thinkes of our Church and of what ever Government shall be established Reason IX AToleration may be demaunded upon the same grounds for all the rigid Brownists of the Kingdom and for all the Anabaptists Familists and other Sectaries who professe t is conscience in them and in some respects upon better grounds it may be moved by them as being perswaded we are no true Church then for these Semi-Separatists nay whether may not the Papists petition to and hope to have a toleration of Religion seeing it is Conscience in many of them as well as you and if once an exemption be given from the Religion established by Law to one sort why may not others thinke to have the same priviledge and therefore if ever the dore of Tolerations should be but a little opened there would be great crouding by al sorts to enter in at it Reason X. THe granting a Toleration of this Independant way whose first fundamental principle is that two or three Saints where ever or by what meanes soever they doe arise separating themselves from the world into the fellowship of the Gospell are a Church truely gathered and that they only have an immediate and independant power from Christ their immediate head to gather and combine themselvs without expecting warrant from any Governours whatsoever upon earth to make a Church doth make way for any thing for Libertinism or for any opinion in the world that so all who fall into any Doctrine or any who like not their owne Ministers and Church Government either because they restraine them from sinne or keepe them to Gods Ordinances they may goe three or foure
many Professors are more idle and busie bodies tatlers also as it is said 1 Tim. 5. 13. ver. Very wanton also in their Wits affecting novelties in Religion and liking of points that are not established nor commonly held Fourthly Holland tolerates you and many others but it is more upon grounds and necessitie of worldly respects because of that benefit of excise towards the maintenance of warres which they have from them who live amongst them so that they are paid well for it so that in this they measure things rather Vina Mercatoria than by the rule of Scriptures and were it not for that and such respects which the state of that State hath put them upon they would never grant tolerations but there is not the same reason here in any respect our riches and strength standing in one way of Religion and not in tolerations Reason III. IF wee may not have a toleration and a liberty of erecting some congregations among you this will force us to leave the Kingdome that wee may have the liberty of our consciences and if you doe what cruelty is this 1. Answer There is no need of a Toleration for you and yet no need of forcing you to leave the Kingdome that you may enjoy your Consciences and that will appeare if you calmely and meekely be content to heare Reasons and Principles which you your selves agree to as namely you hold that our Churches be true Churches our Ministers true Ministers Ordinances of word Sacraments true and that you can partake with us in our Congregations in all Ordinances even in comming to the Lords supper provided that scandalous and ignorant persons be kept backe and ceremonies removed why then should you desire to set up other Churches as different from ours you can have but Word Prayer Sacraments and Discipline in your owne that you may enjoy in ours is this any good reason for you to leave the Kingdome I pray consider well some of your Ministers at first comming over said as I have beene told from good hands they could take the charge of Parochiall Churches amongst us upon the reformation hoped for and they could yeild to Presbyteriall government by Classes and Synods so not enjoyned to submit to it as Jure divino but since they have gotten some more hopes I know not upon what grounds they are now very hot for a Toleration and will not heare of growing into one body with us Secondly Seeing our Churches Ministers and Ordinance be true for you to erect new and to withdraw from such Churches though suppose they were in some things defective and not every way so rightly ordered as were to be desired I know can never be answered to God especially you having not the power and authority from God to order those Churches otherwise and I desire you againe and againe to waigh whether you may not live in the Communion of such Churches where some thing may be yet desired that is not where it is not in your power to helpe but that you are bound by the Command of God in such cases either to leave the Kingdome for that liberty or else being private men in a Land where true Churches Ministers and Ordinances are to goe and set up divided Churches in that Land both against the Lawes of the Land and to the scandall of all the Churches I beseech you thinke upon it what is become of Fraterna toleratio and of giving scandall not to one Brother but to thousands of Congregations of Christ And whether nothing wanting in matter of Order may be Tolerated so long as a man is not put upon the practise of that which is unlawfull As for those Brownists whose Principles and Consciences though very erroneous hold that we have no true Church Ministery Ordinances but all is Antichristian they have a better warrant to set up new Assemblies or to leave the Kingdome to enjoy their way but as for you to withdraw and set up separated assemblies upon no greater grounds or causes can never be justified and I shall be ready upon that point to deale with any of you and for your better satisfaction for the present I wish the conscientious and sober Ministers to read two pages in Master Robinsons Apologie Chap. 12. De Eccle. Anglic. pag. 86 87. Wherein he grants that Churches may not be departed from for circumstantiall corruptions nor for many inconveniencies affirming that it is neither Christian prudence nor charity to doe so he shewes it is not an intolerable evill though an evill to be lamented for evill men to be suffered in the Church nor that Discipline as it is called or that Ecclesiasticall government instituted by Christ is neglected or violated but that 's it that the plaine contrary to it should be established by Law and so he goes on Now supposing our reformation it will be otherwise with England then when he writ and the most that can be said supposing your principles the Truth though that 's denyed by us there will be but evill men suffered and not men of the most profligate life and Discipline instituted willbe but neglected or violated not that which is quite contrary as established by Law take place Thirdly You your selves live in and are members of such Churches and thinke it unlawfull to forsake them where for many yeares together you beare with defects and want some parts of government and Officers appointed by Christ more materiall then will be in ours upon a reformation as namely without Pastors Elders Widowes many yeares together without Sacraments a long time without censures especially unlesse you allow people to be the instruments and exercise Excommunication without having Ordination of Officers without prophecying also many yeares Why can you not beare with some defects in our Churches and be content to waite some yeares till God either give you light to see your mistakes or else till we have more light to perfect what is wanting You tell us that some things may be omitted for a time as Circumcision was in the Wildernesse and that affirmatives doe not binde too alwayes and that exercise of Discipline may be forborne for a time when it is evident it will not be for edification to the Church but destruction what shall hinder then but that you ought to incorporate into our Assemblies though something yet were to be desired there is nothing contrary that will be put upon you nor quite another thing Fourthly You may safely be members of our congregations in the reformation of us and in these times because you may without danger shew your dislike and speake against scandalous persons and against the fault of the Church if they admit such to the Sacrament which being done your selves grant you may communicate with them so a Letter sent from Roterdam grants And I have heard this alledged as the reason why you first left our Churches but that reason now ceases seeing either such persons will be wholly kept away or else you may
protest against them though I must tell you that practise you judge your selves tyed to is founded upon a false principle namely that the power of government is given by Christ to the body of the Congregation Fifthly There is a medium betweene persecution as you terme it and a publicke Toleration a middle way betweene not suffering men to live in the Land and the granting them a liberty of separated Assemblies so that there is no necessity either of leaving the Land or of enjoying exempt Congregations for there is a third datur tertium as for Instance Persons may be tolerated to inhabit in a Land to enjoy their Lands and liberties and not be compelled to professe and practise things which are against their consciences It is one thing to be forced and compelled positively to doe things against conscience and another thing not to be suffered the publicke practise of some things in separated Congregations as to illustrate it thus suppose the Papists upon their petitions to the Parliament should have those statutes repealed which enjoynes them to come to our Churches which they say is against their consciences though indeed they are bound by the command of God to come and ought by the Magistrate to be compelled to come as Doctor Davenant hath cleerely showed yet the granting the Papists a Toleration of the publicke exercise of their Religion to the scandall of the Reformed Churches and dishonour of God were quite another thing insomuch as the Papists though they petition the first upon deepe Protestation of living peaceably and according to the Lawes of the Land yet they move not for the last so I judge you may live in the Land freely and enjoy your liberties and estates comming to our Churches enjoying the ordinances and are like never to be compelled to professe or practise what is against your judgements the greatest inconvenience is but the forbearing of something you would have which considering the questionablenesse of the thing and the many other evills which would attend it if you should enjoy it you may in point of conscience be well satisfied without it so that consider well and you may find a medium betweene leaving the Land and enjoying a Toleration of exempt Congregations Sixthly If all these former answers satisfie you not fully because though these things be true yet besides these Ordinances and Ministers you must be in a Church way and Fellowship as now you are then know according to your Principles of a visible Church laid downe by Master Robinson and by your selves in all your Manuscripts you may enjoy your way in having severall visible Churches and that without that offence and scandall to Magistrates and Churches and yet neither leave the Kingdome nor have a Toleration and that I will demonstrate thus two or three Saints joyning together in a Covenant make a Church a greater number is not required neither Officers to the essence of a Church a greater addition of company to this two or three though they may make for the well being and flourishing of the Church yet they are not of the essence of the Church Now then every one of you in your owne Families as the Husband Wife Children of age and Servants who are visible Saints may be joyned in covenant to walke in Gods wayes and to watch over one another so that here is a Church and every Master in his Family may set up holy exercises and exercise Discipline among themselves for their Families and thus in the Church that is in their house they may exercise what Discipline they judge is wanting in ours so that comming to our Churches to the Word Prayer Sacraments they may serve God in their owne Families among themselves in a Church way in wayes of admonition reproofe and other censures nay every Church Family or most of them may have Officers also amongst them the Ministers Families may have a Pastor or Teacher each Minister being made Pastor of his owne Family chosen also he may be by his Family who also may Preach and instruct his Family and exercise Discipline amongst them great Families as Gentlemen or Citizens may themselves be teachers of their Families according to your Principles or may have some in their Families fit to be chosen Elders and Teachers to them especially such of them who keepe Schollers in their houses and still chosen by the Church of this Family But if there be some Church Families who have none fit for Officers to their Church which can hardly be in these kindes of Churches yet this is not of the essence of the Church But as for single persons as Young men and Mayds who are of your judgement if you aske what they shall doe seeing they have no Families and cannot joyne two or three in a Family to make a Church I answer they may be Servants unto men of their owne judgement and live in the Families of their owne way and so may be in a Church And thus you may enjoy your owne way without scandall or division the Lawes not forbidding or medling what men doe in this kind as how oft men pray in their owne Families or catechise them or whom they shut out from their Prayers and holy duties But if it be said how shall such as are bred Schollers the Ministers of this way be maintained it is not being Ministers to their owne Family will maintaine them I answer I have taken care to show them a way for maintenance also how they may enjoy their Country their Consciences and maintenance that so they need not be forced to seeke a Toleration of Churches that they may be maintained and that is thus Supposing they will not take Pastorall charges of Parishes but onely be Pastors of the Church in their house yet holding it lawfull as they doe to Preach in our Congregations they may take Lectures amongst us and so be maintained there will be want of many men for Lectures setled by gifts of the dead and then no question but the government of the Church which shall be established by Law will be so moderate that if men hold the maine points of Doctrine with the Church be pious in life and peaceable so as not to Preach nor speake against what 's established by Law nor doe not make Schismes to goe and set up separated Assemblies which practises caused troubles in the Church they may enjoy all liberty and as many Scriptures show freedome though in point of opinion and judgement there may be some difference from things established by Law for I suppose we shall not have subscriptions enjoyned to formes of government and Discipline but onely to Doctrines and that also in maine and cleere poynts so that by all this you may apprehend how without a Toleration you may in a secret and peaceable way enjoy your Church fellowship with maintenance also What ever else you seeke for by a Toleration of many Families to make a Church is but for the more comfort
way and know them since and have not seene any of them better or more profitable in life and Ministry for their charge onely this I am sure of for some of them whereas whilst of the Church of England they Preacht often now seldome they goe looser in their apparell and haire they take lesse care for the publicke in things that concerne the glory of God and Salvation of mens soules their principles spirits grow very narrow like their Churches they grow more strange reserved subtile in a word they minde little else but the propagation of their Independant way as The Protestation Protested witnesseth abundantly and I shall speake my Conscience from the experience I have had of many of them having studyed and observed them and their writings and never saw nor heard of any men who fell fully to that way that ever had so large a spirit for good afterwards to take that care of propagating the Gospell and preaching the Word to men without I never knew any man that ever God honoured so much after he fell to those principles as before though the same persons before have beene active for God doing famously and worthily yet when they fall to this way they either blemish themselves or doe little and the truth is those principles of separation be such as God did never honour much the men who held them looke what is sayd by them of Episcopacie that the very calling of it hath such a malignity in it that it hurts the best men that are placed in those chaires that I may say truely of this way there is a malignity cleaves to it hurting the men that fall to it by altering their spirits and contracting their hearts though many of them continue good in the maine Reason V. THis is no other but envie in the Ministers that makes them against a toleration because they feare their people will desert them and come to us being so pure in Ordinances and Churches and thus The Protestation Protested speakes and t is frequently in some of their mouths Answ. 1. It is not out of envy to their ministers and Christians for first I hold their practise sinfull and unwarrantable to separate from our Churches and to erect such Congregations and therefore I speake against it and that by the helpe of God I shall make good in a following discourse 2. It cannot be counted envie in Ministers to be unwilling to have their flockes and people fall from them is it envie in a father to be unwilling to have his children stollen from him and tempted away by strangers I aske such of you who be fathers if you would be willing to have your Children forsake you and that with renouncing the womb that bare them the paps that gave them sucke throwing dirt into the face of Father and Mother Now this is the case for Ministers to have their spirituall children whom they have begotten to God who are their comfort and the fruite of all their Labours to fall from them and to despite them afterwards cannot be pleasing neither ought it looke what the Jewes gave out falsely concerning the naturall body of Christ that his Disciples came by night and stole it away that may be sayd truely of his Mysticall body Beleevers you by your tolerations would have your Disciples come by night and steale them away and therefore we ought not to sleepe but to watch against you Answ. 3. I envie you not but pity and love you and would not have you have such a sword as a Toleration put into your hands though some amongst you perhaps might use it better to hurt your selves with and to have such an occasion to run upon the rocke of Schisme and to goe out of the way dayly turning into errours on the right hand Answ. 4. This Author would intimate and make the world beleeve as if only the honest soules were with them and would be for their way but as for them who be against their way and toleration they are not such honest soules but let them know honest soules are not onely with them for in the Church of England there ever have beene and are as honest ministers and people that have rejected your way as ever any that fell to it nay the greatest Non-conformists and most able in that way have writ the most against you and laboured upon all occasions to preserve people from falling to you as Mr Cartwright Mr Brightman Mr Parker Mr Hildersham Dr Ames Mr Bradshawe Mr Ball Mr Dod Mr Baines with many others Reason VI I But they be good men and men of great gifts and therefore they should bee tolerated to have such Churches t is pity they should leave the land and we lose their prayers Answ. 1. The better men they be and the more able the worse to set up separated Churches for they will the more endanger the peace of the Kingdome and make the Schismes greater 2. For their prayers we may have the benefit of them as well when they are absent as present and some of them have sayd they pray'd more for England when out of it than when in it 3. They left the Kingdome when it was in greatest danger and in most neede of helpe and provided for themselves to keepe in a whole skin and without them we stood here in the gap and prevailed with God and rather than to buy their company at such a rate as a Toleration it is better to want it as I shewed before and I question not but the Kingdome will doe well enough though they returne and the better unlesse they cease sowing of their principles 4. For this objection of being good men I shall answere it at large in another Tractate wherein I shall minde men of many dangers that may arise to them from good and eminent men and fully shew what little strength there is in that Reason clearing also many things in reference to that Objection Quest I but may not conscientious men who agree with us in the maine in points of Doctrine and Practise be tolerated and spared in some things wherein they differ from what is commonly received Answ. Yes I doe in my judgement much allow of bearing and forbearing one another in many differences of opinions and practises so as Christians ought not to judge nor censure one another nor refuse communion and fellowship by not admitting men into their Churches and to the Ordinances upon such points which is the great fault of the Independant Churches denying communion to many Saints for some differences in Judgement about Church government and Orders which practise of theirs is expresse against the 15. Rom. 7. neither to force men to change their mindes and opinions by casting them violently out of the ministry and Church which was the practise of many in these late times and hath caused so many Schismes and stirres amongst us I approve not such practises but desire to be a follower and lover of all
Brent pag 441. Quid nonne vident dissidia nostra esse amicorum dispendia hostium compendia publica irae divinae incendia Junius Biâ—enu Epist. land Has Adeo veteraâ—â—ie hic antiquâ—s dâ—aco imprudentiae nostrae ne vit illudere Quisquis volens detrabir fama meae iste nobâ—â— addit mercedi meae Augustirus Regium est male audire cum bene feceris 2 King c. ult. v. 43. 2 Chron. 15. v. 17. 2 King 18. v. 4. Theod. hist. eccle. l. 5. cap. 20. Diruendi sunt etiam ipsi ciconiarum nidi ne redeant Lavat. in Deurer Theod. Heret Fab. lib. 4. de Nest a Nestorius speaking against the personall union of the divine and humane nature of Christ Extiches fell into an error contrary confounding the natures that he would have the humane nature so swallowed up by the immensitie of the divine nature in Christ that there was not two natures in Christ but one onely to wit the divine nature Evag. lib. 1. cap. 9. So Ofiander broaching that error that Christ was our mediatour only according to the divine nature Stancarus opposing that fell into another error that Christ was mediator only according to the humane Schlussels de Stancar pag. 37. so Flacius Illyricus opposing Strigelius who made originall sinne to be but a light kind of accident he to aggravate the monstruousnesse of originall sinne fell into that errour that originall sinne was the substance of a man Schlussels de secta Manic pag. 4. * Polypus petrae cui adhaesit colorem referens Nazianz de se ipso Oreg Naz ad episcop. Theod. lib. 3. Haeret Fabul Parvus error in initio fit magnus in fine negligenda non sunt parva initia ex quibus paulatim majores fiunt accessiones Zanch. in 4. pr. p. 777. 778. Calv. Instit. lib. 4. c. 3. Sect. 11. 16. Rob. Apol. ca. 1. 18. Zanch. in 4. pr. 786. Calv. lib. 4. c. 3. sect. 16. Cameron dic eccle. p. 27. Robinson Apol. c. 4. de presb. eccles. p. 47. Calv. Instit. lib. 4. cap. 3. sect 16. Zanch. in 4. pr. 786 787. p. Ames lib. 1. cap. 49. Zanchius in 4. Praecept p. 784. Amesius lib. pr. medul cap. 39. Question Zanch. in 4. pr. p. 784. quod peritiores igitur pertinet examinatio qui plus habeant authoritatis Zanch in 4 pr. p. 784. Ames lib. prâ— cap. 39. * Cameron Non est credibile dominum nostrum Jesum Christum qui non est perturbationis confusionis author sed ordinis voluisse Judicia esse penes plebem quae vel ob imperitiam rerum vel ob affectuuÌ„ perturbationem accipere debet non dare leges judicium subire non ferre Dic Ecelesi pag. 21. See Syons prerog. p. 21. Robinsons Catechisme Rob. Apol. cap. 1. p. 10. Manus of Covent sent from Holland Examination of Prelates petition p 31. Manus of Coven sent from Holland Vide Assert of the Church of scotland p. 154 155 156. Lib prâ—med Theol. cap. 39. Med. Theolo lib. 1. cap. 39. pag. 11. Amesi lib. pr. ca. 37. de Discipl Eccl. Pareus in Gal. 5. v. 10. 12. So Calvin in Gal 5. v. 10. 12. I intreat the Independant men in the feare of God to read consider what is more fully set down in those two verses by Calvin and Pareus Manus of aâ—â— Treatise of the Church A Liturgie imposed is Popery saith the Protestation Protested Manus Treatis of a Church Robins Apol. c. 11. Vide Ans. from new England to the 32. quest sent by some Lancashire Ministers Rob. Justific 221. Manus Treatis of a Church If you may publiquely protest against such as you know should not be admitted and declare against the Churches faultinesse in not proceeding against them you may communicate with them because you have done all you can in this case Daven. determ. quest 2 7. Reb. Catechis Ans. to 2. quest Reb. Justific pag. 221. Manus Treat. of a church I propound these things as being according to their principles but not as mine Ames lib. 4. de cons. cap. 24. de 〈◊〉 And what ever Liturgie or Ceremonies or Discipline are left to accompany this Nationall Church Government t is indifferent with us so as we may enjoy our Christian libertie in the true use of such Ordinances and of such Independant Government as Christ the onely Law-giver of his Church and Lord of the conscience hath left unto us in his Word Rom. 14. 3. a Cal. Farel Epist. 397. Quod si pervicaciter recusare institerit denuncient sibi non esse loco fratris qui communem disciplinam contumacia sua perturbet semper hoc in Ecclesia valuit quod veteribus synodis suit decretum ut qui subjici communis disciplinae legibus noluerit munere abdiâ—â—â—â—â—neque hic quaerenda est hominum authoritas cum Spiritus Sanctus de talibus pronunciaverit Ecclesiam non habere morem contendendi valere ergo ipsum jubeant qui communis societatis jura respuit b Fratrem vero illum qui hactenus a vobis dissensit obsecramus in Domino ne ulterius pertinacia contendat ad repugnandum Meminerit inter alia quae Paulus in Pastore requirit hoc esse non postren {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} nesit {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} hoc est proprio judicio addictus Et cene haec una est ex praecipuis virtutibus boni pastoris sic exhorrere toto pectore contentiones ut nunquam a fratribus nisi ob causas maxime necessarias dissideat Cal. Epi. 55. c Substantiam Ecclesiasticae disciplinae exprimit di sertis verbis Scriptura forma autem ejus exercendae quoniam a Domino praescript non est a ministris constitui debet pro aedificatione Cal. Epist. 55. d Et certe omni {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} simulac se occasio dederit itarim â—et Schismaticus Cai in Tit. 1. v. 7.