A DISSVASIVE FROM THE ERRORS Of the TIME: Wherein the Tenets of the principal Sects, especially of the Independents, are drawn together in one Map, for the most part, in the words of their own Authors, and their main principles are examined by the Touchstone of the Holy Scriptures. By ROBERT BAILIFF Minister at Glasgow. JER. 9.3. They are not valiant for the Truth upon the earth. JUDAS ver. 3. It was needful for me to write unto you and exhort you, that you should earnestly contend for the faith, which was once delivered unto the Saints; for there are certain men crept in unawares, etc. Published by Authority. LONDON, Printed for SAMUEL GELLIBRAND at the Brazen Serpent in Paul's Churchyard, 1645. FOR The Right Honourable the Earl of Lauderdaile Lord Metellane. YOur Lordship, I trust, will not be displeased that your name is set before these Truths which your heart does love, and whereunto in the best companies of the whole Isle you have given at many occasions your cheerful countenance and zealous patrociny; in the study whereof I have been oft both encouraged and assisted by your Lordship's pious, wise, and learned informations. It has been of a long time the wish of my heart to have had nothing to do with Polemic writings; the bodies of sojours are no more subject to wounds and manifold hardships, than the minds and names of disputant Divines do lie open to various vexations. The weary, starved, bleeding sould●er longs no more for a safe peace, than a spirit harassed in the toilsome labyrinth of thorny debates, pants for that quietness which only the final overthrow and full subjugation of error can produce. How pleasant will that day be to the sons of peace, when the Lord shall make good that word which by the mouth of two of his ancient witnesses he has established, when according to the Testimony of Isaiah, Isa. 2. ● syllabically repeated by Michah, Mic. 4.3. we shall beat our swords into plow-sheares, and our spears into pruning hooks, that we may walk together in the light of the Lord? But so long as Divine Dispensation besets our habitations both spiritual and temporal, the Church no less than the State, with great numbers of daring and dangerous adversaries, we must be content, according to the call of the Prophet joel in another case, joel 3. ●▪ to prepare war, to beat our plough shears into swords, and our pruning hooks into spears; in this juncture of time the faint must take courage, and the weak say I am strong. It seems that yet for some time the servants of God must earnestly contend for many precious truths, which erroneous spirits do mightily impugn: for the help and encouragement of others in that warfare, I, though among the weakest of Christ's soldiers, do offer these my endeavours. It was my purpose to have made a farther progress, and to have handled all I mention in my Preface; but being called away from my present station by these who set me therein, upon the occasion your Lordship knows, my studies in this kind are broken off; so that this essay in Brownism and Independency must go forth alone, or nothing at all. My ay● in these two is, and was in all the rest; First, in an historic way to set down the original and progress of the error; next its complete parts together in one table, that at one view the whole face of the way may be represented; for I conceived it many ways advantageous and very satisfactory in debating either a truth or an error, to be brought to see the fountain and original whence it hath sprung, the streams and issues whither the Tenet tends of itself, or is drawn by its followers; to behold a way not in its pieces, but the whole together from the head to the feet, the beginning, midst, and end without any concealment or disguise. Thirdly, my purpose was to have examined the principal parts of every error in a short, clear, and popular method, considering the main Scriptures that use to be alleged in the point either pro or contra. I believe this my method will not be displeasing to any. I know it was acceptable enough to many of the congregational way when lately I did use it against the Canterburian Faction; but possibly some of the matter of my historic part may fall out to be fashions to the followers of the Tenets which I labour to lay open; for it is inavoidable to make a true and a full narration of any erroneous way, but such things must be told which will be displeasing to some; yet I hope I have given as little offence in this kind, as any other could have done in such a way of ●reatising; for all the passages that may be pungent of the tenderest skin, are such, as not only I conceive to be very true, but such also which I ever make presently good by sufficient Testimonies set down fully at the end of every Chapter in the express words of the Authors. Secondly, the opinions or practices I allege, are such as the parties themselves to this day do openly avow, or else have been objected to them by very honest men long ago in print, and to this day, so far as I know, are not taken off by any tolerable answer; in all that is over and above, I will undertake to give ample satisfaction wherein soever I give the least offence to any. I date appeal to your Lordship's knowledge, and to many others who have been acquainted with all my bygone walking, how averse I have ever been from causing grief to any, especially good men: so far as I am conscious to my most secret intentions, it is my hearts desire that all our present controversies might quickly either be ended or composed by calm, meek, and peaceable means, and these alone. That lately renewed Committee for Accommodation, Oh if it might please the Lord to shine upon it, however I may not stay to see its success; yet wherever I am, my best wishes shall be poured upon it, especially when I shall hear, as I have great reason to believe is only intended, that it abides circumscribed within the bounds of that prudent Order whereby it is renewed. For first, that Order is so far from holding out an Accommodation for all the sects of the Land, that it speaks only of the differences that are among the members of the Assembly. Liberty of Conscience, and Toleration of all or any Religion is so prodigious an impiety, that this religious Parliament cannot but abhor the very nameing of it. Whatever may be the opinion of Io. Goodwin, of Mr Williams and some of their stamp, yet Mr Burrowes in his late Irenicon upon many unanswerable arguments explodes that abomination. Likewise our Brethren who seek to be accommodate, will be willing I hope to profess their going along with us, without any considerable descent, as in the Directory for all the parts of divine worship, so in the confession of Faith and Catechism. Secondly, the Order expresses only the differences in Church-government; what other opinions we have mentioned in the following Treatise, I hope our Brethren will either disavow and pass from them, or else be content to bury them in their own breasts, till time and better information make them die and vanish without more moyse. Thirdly, the intent of the Order is to bring up the dissenting Brethren ●o approve of the Government agreed upon in the Assembly and allowed by both Houses of Parliament; or if that cannot be, to see how in some practices they may be forborn. This doth suppose that our Brethren shall not be permitted to print, preach, or publish any thing against the Government established by Parliament; also that in the practice of this Government they shall be obliged to join so far with their Brethren as their principles may suffer. This being, I doubt not but in many things they sha●l be much forborn; for whatever be the unadvised rashness of some in their way, yet if they may be pleased, according to their frequent offers (as I remember) to be constant members of our Presbyteries and Synods, and there to give were it but their consultative voice, I believe that few of them shall ever be pressed to much more; for if they agree among themselves, and govern well their own Congregations, no controversy that concerns them will ever come before any superior Assembly; and if any complaint of their male administration, or any matter of ordination or excommunication should come from them to be cognosced in a Presbytery or Synod, the result might ever be to them as a matter of advice to be executed in their own Congregations by their own Pastors, if they did find it right: or if it appeared wrong, the General Assembly, or at least the Parliament, would give them so much satisfaction, as on earth can be expected. Albeit I am in opinion, that no case merely Ecclesiastical shall ever need to go from a General Assembly to a Parliament; these two bodies are so friendly and near of kin, that none who knows their nature and constitution will ever fear their discord. I dare say, that all the jealousies which are presented to the Parliament of England of a national Assembly, are mere Bugbears and childish frightments, arising alone out of misinformation and unacquaintance; for both reason and experience will demonstrate that the Parliament of England cannot have on earth so strong pillars and pregnant supporters of all their Privileges, as free Protestant Assemblies established by Law, and kept in their full freedom from the lowest to the highest, from the congregational Eldership to the General Synod of the Nation. No such Bars as these are imaginable either against Tyranny or Anarchy; they are the mightiest impediments both to the exorbitancy of Monarches, which has been and is our misery; and to the extravagancy of the common multitude, attempting to correct and subject all Parliaments to their own foolish desires, which is like to be the matter of our next exercise and trouble. Protestant Assemblies examined to the bottom, will be found real and cordial friends to all the Just, Legal and reasonable Prerogatives of a Monarch, to all the equitable and profitable Liberties of the meanest subject; but above all to every due privilege of a Christian Parliament. Sometimes we laugh, sometimes we grieve to see men afraid out of mere ignorance with that which we know is their great good. I am persuaded that after a little experience, congregational Sessions, Classical Presbyteries, Provincial Synods, and national Assemblies will be embraced and sluck to by the Parliament of England as the greatest and most useful privileges of their great Charter. My fourth remark upon the Order in hand is, that it speaks alone of the questions of Government, whereby the Assembly was retarded, but nothing of the constitution of Congregations which never came to any considerable debate, much less did ever retard the Assemblies proceedings: and albeit the words of the Order might be extended beyond the Government to the constitution, yet we may not think that the House doth intend to tolerate the gathering of separate Congregations; in this point we hope that the desired accommodation shall satisfy our Brethren, and all tolerations shall be needless. Themselves are witnesses of our most earnest Desires, of our very real endeavours, (and we wish, they had been much more our helper● and real Assistants) for purging of all Congregations, so far as ever they have been in any time, in any place, for making them so void of ignorance and all scandals as Scripture or any reason can require: In these our earnest requests we trust the Parliament at last will show us favour. But when the Assembly and Parliament have done their uttermost, to have the Churches purified so far as is possible, if notwithstanding of all that can be done, our Brethren will yet separate, and peremptorily refuse to communicate as Members, in the best ruled Congregations, either of England, or of any other reformed Church; we confess, that by such a Declaration, our Brethren would put us to a great deal of perplexity; for such a separation as this, were as we conceive, the most palpable and unreasonable Schism that ever yet was heard of in the Christian World, much contrary to the word of God, and evidently destructive of the necessary peace of all these Churches wherein it should be tolerated; beside its clear contradiction in terms, not only to the Order of the House, but to the solemn League and Covenant of the three Kingdoms. Notwiihstanding we trust that the grace and mercy of God, shall be so richly poured out upon this revived Committee, as shall enable them to expedit both us and our Brethren from these otherwise unextricable Labirynths. Would to God that our Controversies with them were brought to a happy period, that both they and we, with all our power might concur to reduce the rest of our poor Brethren, who this day are pitifully entangled in manifold heresies and Errors▪ that so all the children of God being delivered from the snares and chains of darkness, might make it their great task and only contention, who should honour most the name of their Father, by the fragrancy of their godly, charitable, humble, chaste, and sober conversation. Your Lordship is conscious to the first designs of the Noble Patriots of that your Nation, it was never their mind to have trifled so much time in jangling with their Brethren of this Isle, about new and needless questions, but expecting a facility of settling truth and Peace within these S●as, their hearts were farther abroad, their thoughts were large for the propagation not of their own but of Christ's Kingdom, and that not so much in the Light as in the heat and life thereof. They have the more to answer who here and elsewhere have been the unhappy instruments, not only to frustrate these great and gracious enterprises for the Weale-publick of Christendom, but also to bring the undertakers to so low a condition, that they be obliged this day to God alone for any tolerable subsistence and their very being: albeit we are hopeful 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 witness to all their intentions, actions and sufferings, will in his own time accordingly reward them, and will not let them be ashamed of their first hopes and constant desires, upon the which himself for a long time did shine so evidently from the Heaven, as ever upon any enterprise on the Earth. Though now that brightness be much eclipsed, and overclouded, yet we are expecting with passionate desires, and confident hopes, the dissolution of these clouds, and the dispelling of the present darkness by the strength of the Beams of his ancient and undeserved kindness, towards that now suffering and much distressed Nation. But insensibly my pen hath run beyond the bounds of a short Epistle, albeit my experience of your Lordship's readiness to dispense with your friend's indiscretion, makes me secure of my pardon. I will detain your Lordship no longer, I lay down my Book at your Lordship's feet, to be given to the world by your Lordship's hand. If it be received with so much candour and charity by every Reader, as I know it is offered, it may possibly prove serviceable. Thus wishing to your Lordship in these days of deep and dangerous trials, and too great defection of many, constancy, and daily increase of affection to all truth, Piety, justice, and every Virtue, I remain, Your Lordships in all Christian duty to be commanded. R. Bailiff▪ London, Novemb. 19 1645. The Principal Authors, whose Testimonies are cited in the case of the Brownists. 1 THe Brownists confession of Faith printed by themselves. 160● 2 The Brownists Apology printed. 1604 3 Robert Brownes Life, and manners of true Christians printed. 1582 4 Henry Barrow his brief discovery of the false Church. 1590. 5 Henry Barrow his plain refutation of Mr Gifford, 1590. 6 Francis johnsons' enquiry and answer to Thomas Whites Discovery of Brownism, 1606 7 Francis johnsons' Christian plea, 1617. 8 john Cann his guide to Zion, 1638 9 john Cann his necessity of Separation. 1638. 10 Apologia justa quorundam Christianorum, etc. per johannem Robinsorum. 1619 11 Robinson's justification against Bernard reprinted at London, 1640 12 Zion's royal prerogative, 1641. 13 A Light for the Ignorant. 1638. The Principal Authors whose Testimonies are cited in the case of the Independents. 1. An Apologetical Narration by Thomas Goodwin, etc. 1643 2 john Cottons Keyes published by Thom: Goodwin, and Philip Nye. 1644. 3 john Cottons way of the Churches in New-England. 1645. 4 john Cottons Sermons upon the seven Vials. 1642. 5 john Cottons Catechism, 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. Peter's. 1643. 7 An Apology of the Churches in New-England for Church-Covenant, or a discourse touching Church-Covenant. 1643. 8 A glimpse of Zion's glory in a Sermon at a general Fast-day in Holland, by T. G. printed at London. 1641. 9 jeremy Burrowes Sermons upon Hosea. 1644. 10 The personal reign of Christ by Io: Archer, Pastor of the Church at Arnheim. 164● 11 Io: Archers comfort for Believers. 1645. 12 Mr. Burtons' vindication of the Independent Churches. 1645. 13 john goodwin's Theomachia. 1644. 14 A short story of the rise, reign and ruin, etc. published with Mr. Wields large Preface. 1644. 15 Mr Wields 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 Edward's Antapology. 1644. 2 Mr William's examination of Cottons Letter. 1644. 3 Mr Williams bloody Tenet. 1644. 4 Plain-dealing, or News 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 chief and first mean to extinguish the flames of our war, 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 fountain of our present misery, ibid. The State cannot be settled till the Church be first reform, 3 Every man would help what he can to recover the languishing Church from her desperate disease, ibid. The offer of a strange and easy remedy of a Looking-glass, 4 The malignity of Error, ibid. The Author's intention is to set down in a Table for the clear view of all, the errors which trouble us, ibid. And that with justice 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 Presbyterial way of proceeding, ibid. What England rationally may expect from Presbyteries and Synods, 8 Chap. 1. The original and progress of the Brownists. Satan is the great enemy of the Church's Reformation, 9 His chief instruments always have been professed friends to Religion, ibid. Reformation at the beginning did run with one impetuous current, ibid. What was its first stop, 10 The fountain of Protestant discord, ibid. The unhappy principle of the Lutherans, ibid. And the more unhappy principle of the Anabaptists, 11 Somewhat of both these ways was entertained in England, ibid. The original of the English Bishops and Ceremonies, ibid. The original of the Separatists, 12 Brownism is a daughter of Anabaptism, 13 Bolton the first known Separatist in England hanged himself, 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 johnson and Ainsworth, the next two leaders of the Brownists, ibid. The horrible ways of Smith their sixth master, 15 The fearful end of Smith his wander, 16 Robinson the last grave and learned Doctor of the Brownists, did in the end undermine his party, 17 Robinson the author 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 Reform, 21 Their flattering of foreign Churches is not to be regarded, ibid. The matter of a Church they make to be real Saints only, 22 Their unreasonable strictness in this one point, is the great cause of their Schism, ibid. They place the form of their Church in an express 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 handful 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 publicly 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 solemnising of marriage they give to Parents, but Divorces they commit to the parties themselves, 26 They make every Congregation independent, and of Sovereign Authority, ibid. Their judgement of Synods, 27 Their high conceit of their own way, and injurious depressing of all others, ibid. Churches, Bells, 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, ibid. The days of the week, the months, the year of God, they will not name, 28 No Pulpits, no Sandglasses 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 unlawful, 29 Their opinion of preaching and Sacraments, ibid. Their strange way of celebrating the Lords Supper, ibid. They reject Catechisms, the Apostles Creed, and all reading of Scripture without exposition, 30 After preaching they prophesy, 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 spoil Kings and Parliaments of their Legislative power, ibid. They oblige the Magistrate to kill all Idolaters, ibid. But to spare all thiefs, 32 They will have the Universities destroyed, ibid. Secular Authors and Learning must be abolished, ibid. Preachers must study no other books but the Bible, ibid. Chap. 3. The original and progress 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 offspring, 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 means these ashes were kindled, ibid. Mr Cotton at first a great Opposite to that way, 55 Mr Cotton with little ado, became the great Patron of that Error, ibid. Mr Cotton was the mis-leader of Mr Goodwin and others, 56 Mr Cotton often deceived, hath given his patrociny to divers gross errors, ibid. Why God permits great men to fall in evident errors, ibid. His Prelatical, Arminian, and Montanistick tenets, 57 His Antinomy and Familism, ibid. Independency full as unhappy as Brownism, 58 Wherefore so much of the Independent way lies yet in darkness, 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 errors, ibid. The piety of these Heretics seemed to be singular, ibid. Their malice against all who opposed them, was singular, especially against all their orthodox Ministers and Magistrates, 62 Their errors in opinion did draw on such seditious practices, as did well near overturn both their Church and State, ibid. Their proud obstinacy against all admonitions, was marvellous, p. 63 In the midst of their profession of eminent Piety, the profaneness 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 appear in any New-English Christian, p. 65 Chap. 4. The carriage of the Independents in Holland at Rot●rdam and Arnheim, p. 75. Independency was no fruitful tree in Holland, p. 75 Mr Peter's the first planter thereof at Rotterdam, ibid. Their Ministers, Mr. Bridge, Mr Simpson, and Mr Ward, renounced their English Ordination, and as mere private men took new Ordination from the people, ibid. They did quickly fall into shameful divisions and subdivisions, p. 76 The people without any just cause deposed their Minister, ibid. The Schisms at Rotterdam were more irreconcilable than those at Amsterdam, p. 77 Anabaptism is like to spoil that Church, p. 78 These of Arnheim, admire and praise themselves above all measure. ibid. The easiness of their banishment and afflictions. p. 79 The new Light at Arnheim, broke out in a number of strange errors. ib. First, gross Chiliasme. ibid. Secondly, the grossest blasphemy of the Libertines, that God is the Author of the very sinfulness of sin. 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 Kiss of peace. p. 81 Fifthly, the discharging of the Psalms, and the apointing of a singing Prophet, to chant the Songs made by himself, in the silence of all others. ibid. Sixthly, the mortality of the soul. ibid. Seventhly, the conveniency for Ministers to preach covered, and celebrate the Sacraments uncovered: but for the people to hear uncovered, and to participate the Sacraments covered. p. 82. Their public contentions were shameful. ibid. Cap. 5. The Carriage of the Independents at London. p. 90 The work of the prime Independents of New-England, Arnheim, and Rotterdam, these five years 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 lie 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 mischief 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 Schisms at London, than Amsterdam ever knew, ibid. Independency at London doth not only bring forth, but nourish and patronise Heresies and Schisms, contrary to its custom 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 down the Independents Positions, p. 101 They have declined to declare their Tenets, more than hath ever been the custom 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 settled and firm Tenet wherein they will be constant, ibid. The chief Tenets which hitherto they have given out, and not yet recalled, p. 102 They reject the name of Independents unreasonably, and for their own 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 be proven upon them. p. 103 The Independents do separate from all the reformed Churches, upon far worse grounds than the Brownists were wont, to separate of old, ibid. Their acknowledgement of the reformed for true Churches, doth not diminish but increase their Schism, ibid. They refuse all Church Communion, and Membership in all the reformed Churches, ibid. They preach and pray in them as they would do 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 real regeneration. p. 105 Beside true grace, they require in the person to be admitted, a suitableness 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 form of the Church (a Church-Covenant) they are more punctual than the Brownists. ibid. They take the power of gathering and erecting of Churches, both from Magistrates and Ministers, placing it only 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 complete and perfect Church, they give to any seven persons, yea to any three; neither admit 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 merely private men, and any three persons of their way to be a full Church. p. 108 Unto this Church of seven persons, they give all and the whole Church power, and that independently. ibid. Unto this congregational Church alone, they give the full power of Election and Ordination, of Deposition and Excommunication, even of all their Officers, and of the final determination of all Ecclesiastical causes, p. 109 The difference of johnson and Ainsworth, about the power of the people and Presbytery 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 year did fall much from them and himself towards johnson, teaching that the whole power of Authority is only in the Officers, and the people have nothing but the power of Liberty to concur; That the Officers can do 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 find cause, ibid. The London Independants give more power of Ecclesiastical jurisdiction than the Brownists, unto women, p. 111 Some of them permit private men to celebrate the Sacraments, ibid.▪ Brownists and Independents do perfectly agree i● the point of Independency, ibid.: If a corrupt or negligent Congregation do not censure the● own 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 Errors, ibid. To temper the crudity thereof, they add to it three moderating Positions, but for little purpose, ibid. They grant the being of Synods, but not of Classical Presbyteries. p. 113 Their Synods are merely Brownistical without all jurisdiction, wherein every one of the people may voice; also they are merely Elective and only occasional, 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 matter● of Religion, p. 115 The Independents do advance their fancies, to as high a pitch of glory as the Brownists, ibid. They are the Brownists Scholars 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 mere pleasure without any fault, and without the cognisance of any judge, p. 116 Mr Gorting teaches the wife to put away her Husband, if he will not follow her in any new Churchway 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 stomaches, ibid. The common names of the days of the week, of the Months of the year, of the year of God, of many Churches and Cities of the Land, are as unlawful to them as to the Brownists, ibid. All Tithes and set-mayntenance of Ministers they cry down, but a voluntary contribution for the maintenance of all their Officers they press to a high proportion, with the evident prejudice of the poor, p. 117 In their solemn Worship, oft times they make one to pray, another to preach, a third to Prophesy, a fourth to direct the Psalm, and another to bless the people. ibid. They make it a divine Institution without any word of preface, to begin the public Worship with solemn prayer for the King and Church, p. 118 After the Pastor's 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 think able, are permitted to prophesy, ibid. All are permitted to propound in the face of the Congregation, what questions upon the Sermon they think meet, ibid. About the Psalms they have divers strange conceits, but the special is their new Ordinance of a singing Prophet, who is place of the Psalms singeth Hymns of his own making in the midst of the silent Congregation, ibid. They grant the lawfulness of read Prayers in divers cases, p. 119 They will have none to be baptised but the children of their own 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, ibid. They open a door to Anabaptism by three farther Positions. First, they require in all to be baptised a real holiness above a foederall, which in no Infant with any certainty can be found, ibid. Secondly, they esteem none for their Baptism and Christian education a Member of their Church, till they have entered themselves in their Church Covenant, p. 120 Thirdly, they call none of their Members to any account before their Presbytery for obstinate rejecting of Paedobaptism, although the Brownists do excommunicate for that sin, ibid. They participate with none of the reformed Churches in the Lord's Supper, yet they scruple not to communicate with Brownists and Anabaptists, ibid. Their way of celebrating the Lords Supper, is more dead and comfortless then anywhere else, p. 121 They have no catechising, no preparation, nor thanks-giving-Sermons; ordinarily they speak no word of the Sacrament in their Sermons and prayers, either before or after, ibid. They have only a little discourse, and short prayer in the consecration of both the Elements; thereafter, in the action nothing but dumb silence, no exhortation, no reading, no Psalm, ibid. They require none of their Members to come out of their pews to the Table, and they acknowledge no more use of a Table then the Brownists at Amsterdam, which have none at all, ibid. They teach the expediency of covering the head at the Lords Table. p. 122 They are as much for the popular Government as the Brownists, ibid. All Discipline must be executed in the presence and with the consent of the whole people, and all must pass by the express suffrage of every one, p. 123 Dissenters not only lose their right of Suffrage for the time, but are subjected to censure if they continue in their dissent, ibid. They are much for private meetings; for it is in them that they usually frame the Members of other men's 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 discarged them, ibid. They flatter the Magistrate, and slander the reformed Churches without cause, p. 124 Some of them are for the abolishing of all Magistracy, ibid. All of them are for the casting out, and keeping out of the Christian Church all Princes; all Members of Parliament, all Magistrates of the Counties and Burrowes that now are, and that ever have been, and are ever like to be hereafter, except a very few. p. 125 These few Magistrates which they would admit, have no security but by the error or malice of a few, to be quickly cast out of the Church without any possibility of remedy, ibid. When they have put all who are not of their mind out of the places of Magistracy, yea out of all Civil Courts; the greatest Magistrates they admit of, be they Kings or Parliaments, they subject them all to the free will of the promiscuous multitude, ibid. When Magistrates will not follow their new errors, they have been very ready to make Insurrections to the great hazard of the whole State, p. 126 Many of them deny to the Magistrate any power at all in the matters of Religion, ibid. Their principles do spoil Princes and Parliaments of their whole Legislative power; they abolish all humane Laws that are made, and hinder any more to be made, p. 127 The Civil Laws which Mr Cotton permits men to make, bind no man any further than his own mind is led by the reason of the Law to Obedience. p. 128 They put the yoke of the judicial Law of Moses on the neck of the Magistrate, ibid. They give to their Ministers a power to sit in Civil Courts, and to voice in the election of the Magistrates, and to draw from Scripture civil Laws for the Government of the State, ibid. They offer to persuade the Magistrate contradictory Principles according to their own interest; in New-England they persuade the Magistrate to kill Idolaters and Heretics; even whole Cities, men, women and children. p. 129 But here they deny the Magistrate all power to lay the lost restraint upon the grossest Idolaters, Apostates, blasphemers, Seducers, or the greatest Enemies of Religion, ibid. No great appearance of their respect to secular Learning and Scholes, ibid. Independency much more dangerous than Brownism, ibid. Chap. 7. It is unjust scrupulosity to require satisfaction of the true grace of every Church Member. The Independents prime Principles, p. 154 It's unjust scrupulosity to require satisfactory assurance of the true grace of every Church-Member, p. 154 Their Tenet about the qualification of Members, is the great cause of their separating from all the reformed Churches, though they do dissemble it, p. 155 In this they go beyond the Brownists, p. 156 The true state of the question, is, whether it be necessary to separate from a Church wherein we get no satisfaction of the true grace of every Member at their first admission? ibid. For the negative, we reason first from the practice of Moses and the Prophets, who did never offer to separate for any such reason, p. 157 The causes of a just separation were smaller under the Law nor under the Gospel, ibid. Our second reason is from the example of Christ and his Apostles, who did not separate for any such causes, p. 158 The third reason, It is impossible to find true grace in every member of any visible Church that ever was, or shall be in the world, p. 159 The fourth. This satisfaction in the true grace of all to be admitted, is builded on four errors, p. 160 The fifth Argument. Their Tenet is followed with divers absurdities, p. 161 Cottons reasons to the contrary answered, p. 163 The first reason put in form, ibid. All the parts of it are vicious, ibid. His second Argument, p. 168 His third Argument, p. 169 His fourth Argument, p. 170 His fifth, p. 171 His sixth, p. 172 His seventh, ibid. His vl, p. 173 His ninth; all his nine or twelve Reasons put in one, will be too weak to bear up the weight of his most heavy conclusion. Chap. 8. Concerning the right of Prophesying. The state of the Question. 174 The first Authors of this Question. ib. The Independents difference among themselves hereabout. ib. That none but Ministers may ordinarily prophesy, we prove it first, by Christ's joining together the power of Baptism and the power of preaching. 175 Secondly, These that preach, must be sent to that work. ib. Thirdly, every ordinary Preacher labours in the word and Doctrine. 176 Fourthly, none out of Office, have the gift of preaching; for all that have that gift, are either Apostles, Evangelists, Prophets, Pastors, or Doctors; and all these are Officers. ib. Fifthly, no man out of Office might sacrifice. ib. Sixthly, all who have from God the gift of preaching, are obliged to lay aside all other occupations, and attend that work alone, 177 Seventhly, the Apostles appointed none to preach but ●ders. ibid. Eigthly, the preaching of men out of office, is a means of confusion and error. ibid. The contrary arguments which Mr Cotton in his Catechism and Answer to the 32 Questions borrows from Robinson, answered. 178 Chap. 9 Whether the power of Ecclesiastic jurisdiction belongs to the people, or to the Presbytery? What is meant by Ecclesiastic jurisdiction, 181 The state of the Question, ibid. For the Negative, that the people have no power of jurisdiction, we reason, First, The Officers alone are Governors, and the people are to be governed, p. 183 Secondly, the people have not the Keys of heaven to bind and lose, p. 184 Thirdly, the people are not the eyes and ears in Christ's body, for so all the body should be eyes and ears, ibid. Fourthly, the people have not any promise of gifts sufficient for government, ibid. Fifthly, the popular government brings in confusion, making the feet above the head, p. 185 Sixthly, the people have not the power of Ordination, p. 186 Seventhly, this power in the people, would disable them in their Callings, p. 187 Eigthly, this power of the people would bring in Morellius Democracy and Anarchy in the Church, ibid. Ninthly, this power of the people will draw upon them the power of the Word and Sacraments, p. 188 Mr Cottons ten contrary arguments answered, p. 189 Chap. 10. Independency is contrary to God's Word. God is the Author of the union and dependency of particular Churches, p. 196 Separation and Independency were the Anabaptists inventions, ibid. From them Morellius and Grotius learned the Tenet, p. 197 The state of the Question cleared, ibid. That single Congregations are not independent, is proved, First, from 1 Tim. 4.14. p. 199 The second argument from the Apostolic Churches, which exercised full jurisdiction; the chief whereof, if not all, were Presbyterial and not Parochial, p. 202 Our third argument from the subordination of the Church of Antioch to the Synod at jerusalem, Acts 15. p. 205 Our fourth argument from the subordination of fewer to more, appointed by Christ, Matth. 8. p. 209 Our fifth argument from the evil consequents which reason and experience demonstrate to follow Independency necessarily and naturally, p. 212 Our last argument, Independency is contrary to all the Discipline that ever was known in Christendom before the Anabaptists, p. 215 The first objection or argument for Independency from Matth. 18. p. 216 The second objection is taken from the practice of the Corinthians excommunicating the incestuous man, p. 218 The third objection from the example of the seven Churches of Asia, p. 220 Their fourth objection from the practice of the Church●s Thessalonica and Colosse, ibid. The fifth, sixth, seventh, and vl objection, p. 223 Chap. 11. The thousand years of Christ his visible Reign upon Earth, is against Scripture. The Original and progress of Chiliasme, ibid. The mind of the Independent Chiliasts, ibid. Our first reason against the Chiliasts, is, that Christ from his Ascension to the last judgement abides in Heaven, p. 225 Our second reason is built on Christ's sitting at the right hand of God till the day of judgement. p. 227 Our third reason is grounded on the Resurrection of the dead; the Godly and ungodly do all rise together at the last day, p. 228 Our fourth reason is builded on Christ's Kingdom, which is spiritual and not earthly, p. 229 Our fifth reason is taken from the nature of the Church, p. 230 A sixth reason from the secrecy of the time of Christ's coming, p. 231 A seventh reason from the Heavenly and eternal reward of the Martyrs, p. 232 An vl reason, the restoration of an Earthly jerusalem brings back the abolished figures of the Law, p. 233 A ninth, Antichrist is not abolished till the day of judgement, ibid. The Chiliasts first reason is from Revel: 20. 4. p. 234 Our new Chiliasts are Inventors of a new Heaven and of a new Hell, p. 236 Twelve other reasons of the Chiliasts answered, p. 237 The PREFACE. WHile the fire of War continues to scorch every one of these miserable Dominions, The first and chief Mean to extinguish the flames of our War, is the waters of the heart poured out in prayers to God. it is the duty of all compassionate Countrymen to contribute the uttermost of their best endeavours for the extinguishing of these unhappy Flames, before the remainder of all our Churches and States be burnt down to ashes. Too much Oil already hath dropped from many unhallowed Pens; the times now do passionately call for Waters; and them, the more cold and clear, the better, for quenching the thirst of this devouring Beast. Vinegar and Gall, though in the largest measures, whole rivers of Blood will not allay, but augment the heat of a Civil War; The most hopeful Peacemakers, from whose intermeddling the greatest success is to be expected, are they whose vessels are filled most plentifully with tears, to be poured out before the Throne of God. The fire which this day prevails against us, which burns up not the flesh only, but the very bones of our Kingdoms, is from above: it is the Lord who burns against jacob like a flaming fire which devours round about. Lam. 2.3. When the scorching heat of the Sun dries up the moisture from the grass and corn, there is no remedy for the languishing fields, till the vapours ascend from below, and thicken in a cloud; then incontinent the burning beams are intercepted, the showers descend from above to refresh and renew the withered face of the parched ground. The most seasonable exercise of all who love the peace of jerusalem, is to fill the air with the exhalations of their Spirits, with the perfumes arising from the kindled Incense of their Prayers; much of these holy vapours will hardly make up one cloud; wherefore many hearts would daily be breathing up together some store of that heavenly smoke. However for a time all our endeavours may seem to be quite evanished, and when we have gone out to behold much ofter than seven times, there may appear to our eye not so much as the smallest beginning of the least cloud; yet when the period of Gods appointed season is come, when the three years and six months are passed over and gone, there will certainly arise a cloud which, however at first very small, and no broader than a hand, yet will quickly become so big as to fill the heavens with voices, and send down to the wearied earth such plenty of rain as could be wished. Reformation after mourning, is the second step to a solid peace. But to the end the waters of our Prayers may be the more acceptable in the sight of our Prince of Peace, who alone dispenses at his pleasure to persons and Nations that very desirable and much longed-for blessing of quietness, we must cleanse our hands of those crimes which have drawn down from the Throne of Justice that plague of War which so much this day doth vex and well-neer undo us: If once our ways did please the Lord, he would quickly make our enemies to be at peace with us. Prov. 16.7. Psal. 81.15 If Israel did walk in his ways, their enemies should soon be subdued, and the hand of God so far turned against their adversaries, that they should submit themselves without further opposition. 2 King. 9.22. But what peace can be expected, so long as the Whoredom and Witchcraft, the Idolatry and Oppression of jezebel, the crying Crimes of many in the Land, yet unrepented for, doth offend the holy eye of the great Dispenser of Peace and War? A Reformation after mourning, is the second step to a solid Pacification. Long may we petition both God and men for peace in vain; long may we article and treat for that end without any success, unless a real Reformation remove from the sight of God the personal abominations, the State-transgressions, and the Church-impieties of our Lands. The corruption of the Church is the fountain of our present Misery. The Crimes of persons are grievous, but those of a State are more. The corruption of a member is not so grievous as of the whole Body; and the deformity of the Body Political, is not so unpleasant to the eye of God as of the Church: this is the Body, this is the Bride of Christ; nothing so much provokes the passion of a loving Husband, as the polluting of his Spouse. Church-grievances were the first and main causes of our present Troubles; the righting of these, will open the door of our first hope of deliverance. Whoso will observe either the spring or progress of our present Woes in all the three Kingdoms, will find that the open Oppression and secret Undermining of the Commonwealth, by the craft and tyranny of the malignant Faction, did highly provoke the wrath of God, and was a great occasion of all this Discord which hath broke out among men: Yet it is evident, that the principal cause which hath kindled the Jealousy of God, and inflamed the spirits of men to shake off and break in pieces those Yokes of Civil Slavery, which ingenuous necks were no more able to bear, was the constuprating of the Church, the bringing in upon her by violence, and daily multiplying of Errors, Superstitions, Idolatries, and other Spiritual Burdens. The Method of our Cure, if ever it prove solid, The State cannot be 〈◊〉 till the Church be s●●● reform. must lead our Physicians to the fountain of our Disease. All Treaties for accommodating State-differences, will be lost, if in the first place Religion be not provided for, according to the mind of God. If once the Temple were builded, and filled with the cloud, the Difficulties would be small in making up the breaches in the house of the Kingdom, and filling it with Peace and Prosperity. So long as the Temple lies desolate, it is not possible to rear up the walls of the City. It were the wisdom of our great Builders, when they find themselves over-toiled in the Fifth year of their Work, as they desire not to have all their bypast labours vain and fruitless, at last in good earnest to set upon the building of the Church. Interests of private persons and particular Factions, laid over with the colour of pretended State-reasons, may procrastinate days without number, settling of Religion: yet if we trust either ancient or late experience, these Statesmen provide best for the welfare of their Country, who give to the God of heaven, to his Worship and House, the first and most high place in all their studies and cares. If we behold either the former, or the later Reformers of the State of Israel; if we consider the practice of Moses, of David, of Hezekiah, of Zerubbabel, and others, it is evident the Tabernacle, the Ark, the Temple, did first and most lie at all their hearts. Our Neighbours and Brethren of Scotland, when this our Disease was upon them, and did press them well-neer to death and ruin, by this method of Physic did in a short time regain their full health and strength, in the which they had great appearance to have continued, without any Recidive, unless their pious compassion and brotherly attendance upon us in our languishing, had made them partakers of these evils in our Company which they had clean escaped, The lamentable neglect for so long a time of the Church's disease, makes now the Cure, if not desperate, Every man must help what he can to recover the languishing Church from her desperate Disease. yet much more difficult than once it was: so much the more had every good man need to bring forth the best of his wits, at least of his wishes, for the encouragement and assistance of our great Physicians, who now, blessed be God, with all their care, are busied, above all things else, about the recovery of that languishing Patient. The voices of some of her more faithful servants crying aloud in the ear of all the world of their Mistress extreme danger, of her approach to the doors of death; this noise hath a wakened and given an Alarm to many, that now they run with speed to recover the exparing breath of their dying Mother, not without some disdain and indignation against them by whose subtle artifices, and more than ordinary industry, they have been kept off all this while from so much as approaching the sick bed of the dangerously-diseased Spouse of Christ. And now while so many gracious hands are about this noble Patient, The offer of a strange and easy remedy of a looking-glass every one out of their rich shops bringing the choicest Medicaments they can fall upon; I also, out of my poor store, rather from a desire to testify affection then confidence of any skill in this Art, do offer unto her, as one mean of help, a Looking-glass, wherein if she will be pleased but to behold the Symptoms of her Disease, by this inspection alone, and clear sight of her face in this Glass, without any further trouble whether of Potions within, or Applications without, I am hopeful, through the blessing of the great Master of all lawful Arts, she shall be able to shake off the principal of those evils which now do most afflict her. That by the eye alone very noisome Diseases may be conveyed to the body, it is the ancient credulity of some. However, daily experience puts it out of all doubt, that thorough the glass of the eye the soul may be infected with the desperate Diseases of most pestilent passions. But that which here is offered, is much more rare and singular, by looking in a Glass to cure the worst Diseases, and to remove from the soul the most dangerous passions by mere contemplation. The malignity of Error. To leave Metaphors, my meaning is, that the greatest hazard of our Church this day, comes from the evil of Error. This, if the Apostle Paul may be trusted, 2 Tim. 2.17. ● Pet. 2.1, 2, 3, 4 doth eat up the soul no less than a Gangrene the body. This, if we will believe the Apostle Peter▪ is a pernicious and damnable evil which brings on sudden destruction. The Author's intention is to set down in a Table for the clear view of all▪ the Errors which trouble us. It is a sin before God no less abominable than those which brought fire on Sodom, the flood on the first world, the chains of darkness upon the evil Angels. At this instant, when the evil of Error hath spread itself over the whole Body of this distracted Church, it seems it may prove a remedy not unprofitable to draw together the chief heads of those errors which now are flying abroad; their faces being clearly described in one short Table in their true lineaments and native colours, will appear so deformed, that many who now are bewitched with them, upon this sight, may be brought out of all further affection towards them. This is the end of my present work, And that with justice & lo●● towards all persons. without the least intention, so far as I can understand my own meaning, to create any just offence or real hurt to any man's person. For, truly, I know not the creature breathing, to whom heartily I do not wish Grace, Mercy, and Peace; only the opinions which for a long time, with all licence, are blown by the Spirit of error over all the Land, to the dishonour of God and the endangering of many a man's salvation, I wish were set out in their clear and lively shap●s, that they may be seen, as truly they are, without any disguise, by the eyes of all, I am much deceived if their bare and unmasked face shall be found very pleasant to solid and intelligent minds. And because it is a matter full of difficulty to set down the tenants, especially erroneous, of any men, according to their own contentment; that herein I may do wrong to none, it shall be my care in every thing I conceive material and controverted, to speak nothing without Book, but always to bring along my Warrant, to allege nothing doubtful of any man, but what himself or some other, whose Faith is above just exception, hath published before me to the world. If for all this, my Testimony be refused, I can but declare, that knowingly I do not misreport either the words or the sense of any man; for, I esteem Truth so honourable and so beautiful a creature, but falsehood so deformed and base, that no consideration (I know) would so far overbalance my mind as wittingly, to make me entertain the one, with the prejudice of the other. Notwithstanding, if so it should fall out, which is very casual to men, much my betters, that through inadvertence I should misapprehend, and accordingly misreport any man's judgement, upon the smallest conviction I purpose not only to retract my misconceptions, but, for further satisfaction, I promise to make my retractation no less public than was my error. It is not my purpose to take notice of every extravagancy which hath dropped from all the distempered brains of the time; Only forth is r●ga●n●ng to the Truth. the profit of such a task would not countervail the Labour: only I will put down, as it were in one table, so many of th●se irregular conceits, which now are abroad, as may demonstrate to any common eye the undeniable footsteps of the Spirit of Error and Schism walking among us, and bringing forth in great plenty the births of his darkness, to the end that such a multitude of Satan's Brats, appearing openly in the arms and bosoms of otherwise (I suppose) wellmeaning people, the beholders may tremble, and with all carefulness avoid the deep deceit of that Angel of Light; and the deceived themselves seeing with their eyes what they hug and dandle, to carry in the face the clear lineaments of a mishant Parent, for grief and shame that they have been so long Nursing-fathers' to Satan's brood, may become the first to dash the brains of these cursed Brats against the stones; or if they needs must obstinately continue fond of that bastard Generation, they may enjoy what they love, themselves alone; all well-advised men standing aloof from the danger of so misordered and irrational affection. The partition of the ensuing treatise. The principal by-paths, wherein the most among us this day do tread, who divert from the high, open, and strait way of the Reformed Churches, may be reduced to ten general Heads: The Brownists, or rigid Separatists, are the first who break off at a side: The Independents, their Children, go on with them for a time; but, wearied with the wideness of their Parents wand'ring, profess to come in again towards the road way, yet not so closely, but still they keep a path of their own. How much nearer these men profess to draw towards us than their Fathers, so much the farther their other Brethren run from us; for, the Anabaptists go beyond the Brownists in wand'ring; the Antinomians are beyond the Anabaptists, and the Seekers beyond them all. These five lead aside on our right hand: towards the left there be no fewer crooked Lanes; The Prelatical Faction; the downright Papists; the Arminians; the Socinians; and, who now make as much trouble as any, the Erastian-Civilians. Of all these we will thus far consider, as first, in a brief historic narration, to set down their original and present condition; Secondly, to name their tenants in particular; Thirdly, to refute from Scripture some of their most prevalent errors: Episcopacy was the Mother of all our present Sects. Only in the entry, one stumbling block would be put by. It is marvailed by many whence these new Monsters of Sects have arisen: Some spare not, from this ground, liberally to blaspheme the Reformation in hand, and to magnify the Bishops as if they had kept down, and this did set up, the Sects which now praedomin. But, these murmurers would do well in their calm and sober times, to remember that none of the named Sects are births of one day; but all of them were bred and born under the wings of no other Dame then Episcopacy: the tyranny and superstition of this Stepmother, was the seed and spawn of Brownism, the great root of the most of our Sects; all which were many years ago brought forth, however kept within doors so long as any Church-Disciplin was on foot: Now, indeed, every Monster walks in the street without controlment, while all Ecclesiastic Government is cast asleep; this too too long inter-reign and mere Anarchy hath invited every unclean creature to creep out of its cave, and show in public its misshapen face to all, who like to behold. But, Presbytery will be their Grave. if once the Government of Christ were set up amongst us, as it is in the rest of the Reformed Churches, we know not what would impede it, by the Sword of God alone, without any secular violence, to banish out of the Land these Spirits of Error: in all meekness, humility, and love, by the force of Truth convincing and satisfying the minds of the seduced. Episcopal Courts were never fitted for the reclaiming of minds; their prisons, their fines, their pillories, their nose-slittings, their ear-cuttings, their check-burning, did but hold down the flame to break out in season with the greater rage. But, The Presbyterial way of proceeding. the Reformed Presbytery doth proceed in a spiritual Method evidently fitted for the gaining of hearts; they go on with the offending party with all respect, and at so much leisure as can be wished, appointing first the fittest Pastors and Elders in the bounds, to confer and instruct him in private: if this diligence do not prevail, than they convent him before the Consistory of his Congregation; there by admonitions, instructions, reproofs, and all the means appointed in the Gospel, they deal with him in all gentleness, from weeks to months, from months oftentimes to years, before they come near to any censure, and if so it fall out that his insuperable obstinacy ●orce them to draw out the terrible Sword, their proceeding here also is so exceeding leisurely, and full of sensible grief and love to the party, of fear and Religion towards God, that it is a singular ra●●ty among them to see any heart so hard as not to be mollified, and yield before that stroke be given. Excommunications are so strange in all the Reformed Churches, that in a whole Province, a man in all his life will scarce●e witness to one, and among them who are cut off by that dreadful Sword, very few do fall in the State's hand to be troubled with any civil inconvenience. What England 〈◊〉 may expect from Presbyteries and Synods. By this kind of Government, other Reformed Churches with ease have kept themselves pure and clean of all our Heresies and Schisms, not only Scotland, Switzerland, and divers parts of Germany, but France itself, which to this day was never blessed with any assistance from the secular Arm; by this spiritual and divine adminicle alone, have kept themselves safe from the irruption of all erroneous Spirits. I confess that Holland hath been a cage to these unclean birds; but the reason is evident, the civil State there walking in the corrupt principles of carnal Policy, which cannot be blessed with final success, doth imped the exercise of Church-Discipline in its most principal parts; these last forty years that Land hath not been permitted to enjoy more General Assemblies than one, and how great Service that one did towards the purging of the much corrupted Church, and calming the greatly disturbed State, all their Friends in Europe did see and congratulate while their foes did grieve and envy it. It is not prophecy, but a rational prediction bottomed upon reasons and multiplied experience; Let England once be countenanced by her superior powers, to enjoy the just and necessary Liberty of Consistories for Congregations, of Presbyteries for Counties, of Synods for larger Shires, and National Assemblies for the whole Land, as Scotland hath long possessed these by the unanimous consent of King and Parliament, without the least prejudice to the civil State, but to the evident and confessed benefit thereof; or as the very Protestants in France, by the concession of a Popish State, and King, have enjoyed all these four spiritual Courts the last fourscore years and above; Put these holy and divine Instruments in the hand of the Church of England, by the blessing of God thereupon, the sore and great evil of so many Heresies and Schisms, shall quickly be cured, which now not only troubles the Peace and welfare, but hazards the very subsistence both of Church and Kingdom: without this mean, the State will toil itself in vain about the cure of such spiritual diseases. CHAP. I. The Original and Progress of the BROWNISTS. THe greatest without comparison, Satan is the great enemy of the Church's Reformation. and most admirable work which the hand of God hath brought to pass upon earth in these later Ages, is, the Reformation of Religion from Antichristian pollution and tyranny: No other could have been expected from the Prince of Darkness, but extreme opposition to this so high a prejudice to his Kingdom: Incredible is the help which this unclean spirit hath made to Antichrist his chief servant, for the upholding of his tottering Throne. How many Princes and States hath he stirred up to persecute with Fire and Sword, to the cruelest deaths, the innocent Witnesses of the Truth? How many learned Divines hath he bewitched with his Enchantments, to spend their spirits and time in maintaining by Word and Writings the grossest abominations of that Romish Idol? But the chief Artifice whereby this crafty Serpent hath most impeded the progress of the Gospel, His chief instruments always have been professed friends to Religion. and kept the Triple-Crown upon the Pope's head, is his powerful working in the midst of the Children of Light: So cunningly hath he insinuated himself into the counsels and actions not only of the Children of this World, but of the Sons of Zion themselves, that by their hands, more than any other, he hath laid in the way of Christ's running Chariot scandals insuperable, impediments irremovable, by any humane might, till the Lord from heaven put them out of the way. The Light of the Gospel broke out so clear, the heat of Zeal, Reformation at the beginning did run with an impetuous current. the truly heroic and more than humane wisdom and courage of the first Reformers, were so irresistible, that all the power of Papal Princes, and all the learning of their Clergy, were not sufficient obstacles unto the Torrent of their spirit; all these humane Bulwarks were overflowed with the Flood of the Gifts of God's Spirit in his Servants. The whole Kingdoms of England and Scotland, Denmark and Sweden, Ireland and Navarre, were subdued to the Sceptre of Christ; much of France and Pole, the most of Germany both above and below, the most of Hungary and Switze were pulled out of the Pope's mouth; Italy and Spain were entered, and fair beginnings of a gracious day did appear to both. What was its first stop. But behold, in the midst of our Conquests and Triumphs, while all our enemies without were upon the point of fainting and despair, the Dragon and his angels got entresse in the heads of our friends, and by their hands drew us back from the pursuing of our foes, who were ready to have given over and submitted; but remarking our unexpected halt, and turning from them one upon another, they got a time to breathe, and to gather such strength, that ever since they have been the pursuers; and as long ago they have regained much of their loss, so doubtless, had it not been for the invincible strength of our Captain, before this day they had totally ruined us. To pass a number of stratagems whereby Satan hath diverted Protestants from carrying on their work against the Popish party, I touch but upon two, a double erroneous Principle, whereby he hath infatuated many a thousand of men (otherwise not irrational nor ungracious) and brought divers whole Churches to such perplexities and confusions, that they lie to this day entangled, unable to disengage themselves of those snares and fetters, that (as all piety and reason do command) they may join cordially their whole strength with their Brethren against the common enemy. The fountain of Protestant Discord. In our flight from Rome, he got some persuaded to stand too soon, before they had past the Territories of the Whore, and the Line of her Communication: Others he wrought to the contrary persuasion, he made them run on too long, not only to the utmost Line of Error, but also far beyond all the bounds both of Charity and Truth: Hence our greatest Woes, all our Discords and mutual Wounds have sprung from these two Fountains: This is the true original of our diversion from following the enemy, to attend the worst of Wars, our Civil and Domestic Combats. The unhappy Principle of the Lutherans. By a very evil advice, Luther and his followers stuck at the later parts of Reformation; they could not down with the whole Body; and in this their sensible infirmity, they became utterly impatient of all contradiction: That Calvin and his Brethren should go beyond them to cry down a corporal presence of Christ in the bread of the Sacrament, to remove Images from Churches, to put out of the Worship a world of idle Ceremonies, it was to them a matter of high disdain, and a Quarrel, which yet is not dead, but continueth transmitted from the fathers to their children of this our Generation. Who would not have thought that the rivers and seas of German blood which this last Age have run in a good part out of this spring, might have been more than sufficient to have drowned all such Quarrels in a much more implacable Nation? On the other hand, Nicholas Stock and Thomas Muncer, And the more unhappy Principle of the Anabaptists. with their intemperate zeal, ran themselves so far out of breath, that their followers to this day could never be content to be circumscribed within the bounds of any moderation: They and their posterity the Anabaptists, under the colour of extreme promoting even to precipitation, have been the greatest retarders of the work of Reformation; for beside their own falling off, and separating from all the reformed Party; yea, their cruel invading by Fire and Sword, without any mercy, all their dissenting neighbours; their frantic extravagancies became so terrible scandals to the remnant of Papists, that no one thing did so much tie their heart to Rome, and avert them from entertaining any good thoughts of that Religion which to them appeared the root whence so cursed branches had sprung up. Both those bitter roots were quickly transplanted from Germany to England, Somewhat of both these ways was entertained in England. where hitherto they have brought forth exceeding ill fruits, albeit not altogether so pernicious and plentiful as in that ground where the hand of the envious man at first did sow them. Cranmer, Ridley, The original of the English Ceremonies and Episcopacy. and some others of the prime Confessors and Martyrs of England, receiving their first light from Wittenberg, and keeping still more correspondence with their acquaintance in higher Germany, then with Calvin, or any of the French Divines, did follow the Lutherane Principle, howbeit not in the Doctrine wherein M●lancthon, Bucer, Martyr, and the rest of Luther's best disciples did at that time leave their Master; yet so much in the Discipline, Worship and Ceremonies, as that their great incogitancy hath cost England very dear to this day; for this was the chief spring of all the woeful Divisions which since have rend our bowels of all the grievous persecutions which have undone many, and vexed more of the godly, and banished far from their Country some thousands of very precious souls; and at last, by the craft of some Sinon's, this became the Trojane horse, to carry in its belly, and let down in the midst of our City and Temple, the whole Popery of Rome, and Tyranny of Constantinople, in a way of so deep policy and mighty strength, that only the wisdom of God was able to discover, and when discovered, his Arm alone was strong enough to break that snare. Whosoever is unwilling to give to God this glory, we must say he is unacquainted with the counsels, and unattentive to the actions both of God and men, which these bypast years in this Isle, upon a high Stage, have been acted, albeit sometimes within, and sometimes without the Curtain. The original of the Separatists. The other Root of Anabaptism hath always been sending up to us ungracious fruits, and at this hour is very instrumental to our Woes. When Cartwright, Hildersham, Travers, and many other gracious Divines, by the blessing of God upon their great diligence, had undermined and well-neer overthrown the Episcopal Seas, and all the Cathedral Ceremonies; incontinent the Generation of the Separatists did start up, and put such retardances in the way of that gracious Reformation, as yet remain, and, except by the hand of God, will not be gotten removed. It is true, the malignancy of the Episcopal party, and emulation of the Separatists themselves, would make Cartwright and his friends the old Unconformists, to be the Fathers of that Sect; notwithstanding whoever is acquainted with the Times, or will be at the pains, with any consideration, to confer the Tenants of both Parties, or who will advert the issue and sequel of both ways, cannot but pronounce Cartwright and all his followers the Unconformists, very free from the unhappiness of procreating this Bastard: That ill-faced child will father itself; the Lineaments of Anabaptism are clear and distinct in the face of Brownism. The Doctrine of the Anabaptists, who in great number fled over to England, when for their abominable and horrible Crimes, by Fire, and Water, and Sword, they were chased out of both the Germanies, is so like, and in many things so much the same with the Doctrine of the Brownists, that the derivation of the one from the other, seems to be very rational. Nothing more like than that as Morellius did learn from the disciples of Muncer his ecclesiastic Anarchy, Brownism is a daughter of Anabaptism. whereby he troubled the Church of France, till by Beza and Sadael, in the General Assemblies of that Kingdom, he was confounded, and his Anabaptistike follies exploded; so that Brown and Bolton did learn in the same School, that very ravery of Morellius, and many other the like, by the which, about the same time, and ever since, they have pitifully vexed the Church of England. That Brownism is a native branch of Anabaptism, is also evidenced by the frequent Transition of many from the one to the other. The dissolution of Ice, Snow, or any other vapour into water, argues strongly for their original from that Element. The ordinary running over of Separatists to the Anabaptists, demonstrates clearly enough who were their fathers of old, and who their best beloved Brethren this day. But passing the Kindred and Pedigree, Bolton, the first known Separatist in England, hanged himself. let us consider the Family itself, and the persons of greatest note that yet have appeared therein. The first Separatist I read of, was one Bolton, a man by whom his followers can have small credit; for the finger of God's Justice stirring in his conscience, made the sense of his Errors so grievous to his soul, that not only he did publicly at Paul's Cross recant them, but thereafter was so dogged with a desperate Remorse, that he rested not, till by hanging of himself he had ended his miserable days. The truth of the Story is confessed by themselves: That Bolton was a Minister of an old separate Congregation before Browne: That he did recant his Separation, and hang himself, Robinson▪ the best Advocate for that party, doth liberally acknowledge in his Justification, p. 50 (A) The horror of this remarkable Vengeance did not deter Robert Browne, first a Schoolmaster in Southwark, Brown, the second L●ader of that way, ●ecanted his Schism, and to his death was a very scandalous person. and then a Preacher at Islington ●eer London, to take up that banner of Separation, which ●od▪ as with a Bolt from heaven, had wrung out of the hands of miserable Bolton; albeit that cause did thrive no better with him then with his predecessor. When this rash young man; for old he could not be in the 1580 year of God, when he was the prime Leader of that Sect, having but lately died: when he, I say, had gathered a separate Congregation, and drawn up for the defence of his Way these Writings, whence ever since the best Arguments for that Schism are drawn; (B) they went over to enjoy their liberty to Middleburgh of Zealand: But behold the wrath of God following them at the heels; when there was no disturbance from without, they fell to such jarring among themselves, that soon they broke all to pieces; the most turned Anabaptists, Brown himself returned to England, recanted his Brownism, received a Parsonage at the hand of a Bishop: The course of his life, to his deep old age, was so extremely scandalous, that more than ordinary charity is needful to persuade that ever he was led with a good spirit. I have heard it from reverend Ministers, that he was a common cannoneer of his poor old wife, and would not stick to defend publicly this his wicked practice; also, that he was an open profaner of the Sabbath; and that his injustice, in not paying the small pittance he was indebted to him whom laziness in his Calling made him to keep for the supply of the cure of his Parsonage, did bring him to prison, in the which, for that very cause, he continued till death. When the wickedness of this man is objected to Robinson his Scholar, he is so far from denial, that under his hand he testifieth it abundantly. (C) The humour of Barrow the third Master of this Sect. The third Master of this Sect was Barrow, the most bitter and clamorous Censurer of all the Reformed Churches of any that yet hath put Pen to Paper, choose whom you will of the most despiteful Jesuits: let their Books which are most besprinkled with Gall, be compared with Barrows Discovery, this to my taste is nothing sweeter than the bitterest of them all: And yet there is small reason why with so great arrogance he should have taken in his hand the Censors rod, if all be true of him which his opposites object. However, before he could gather any form Congregation, his invectives against the Faith, Baptism and Laws of England were so excessive, that Queen Elizabeth, impatient of his Contumelies, The strange carriage of Johnson and Ainsworth, the next two Leaders of the Brownists. by the evil advice of the cruel Prelates about her, caused him in a morning to be hanged on the Tower-hill. The fourth Leader of this Way was Master Johnson, who, afraid at Barrows execution, got over, with the Church he had gathered, to Amsterdam, and there for many years was Pastor to the first settled Congregation of Brownists we read of. This man, with Ainsworth his Doctor, sent out to all the reformed Churches the Confession of their Faith, in the year 1602. But long it was not till it appeared to the world that no better spirit did reign in that company then in the former Societies of this way. For incontinent three shameful Schisms one upon the neck of another, broke out among them: First, many of them turned Anabaptists, and were excommunicated. Secondly, Master Johnson fell to so great odds, first with his brother Master George, for small matters, and afterward with his father, that he excommunicated them both, and was cursed by both, when he had rejected peremptorily the mediation of the Presbytery of Amsterdam for reconciliation. Thirdly, the remnant of the company, a little after, rend in two, upon needlesle Questions: Master Ainsworth the Doctor with his half, did excommunicate Johnson and his half, who were not long behind, for they also did quickly excommunicate Ainsworth and all his followers. Hereupon, the War betwixt these two handfuls of people became so sharp, that Amsterdam could not keep them both; for Johnson, with his side of the house, got away to Emden, where, after his death, that little company, as I suppose, dissolved and vanished. Ainsworths' company, after his death, remained long without all Officers, very like to have dissolved: yet at last, after much strife, they did choose one Master Cann for their Pastor, but could not agree, till very lately, upon any other Officer, and even yet they live without an Eldership, as they did before without a Pastor. The most of these things are the confessions of the party, (D) the rest are notorious, and will not be denied. The weight and evidence of God's hand against Johnson and Ainsworth had so far disgraced that Sect, The horrible ways of Smi●● their sixth Master. that in the opinion of the most no man would ever more look after it: Yet two other Divines of very good parts, did set under their shoulders to support it for some longer time; but so, that in the end they did undermine and undo it, though in a contrary way. Master Smith (a man as I have heard of right eminent parts) falling to that side, and writing against the use of the Lords Prayer, was convinced in a public meeting by Master Hildersham, and others, (for the Unconformists always had the one eye no less intent upon the Separatists, than the other upon Episcopacy) notwithstanding Master Smith (for all his conviction, and open profession upon his knees of his full satisfaction) did relapse, and by his persuasion, moved a great company to follow him out of England to Ley in Holland. There he persevered not long in concord with his Elder Brethren of the Separation, but quickly accused them all of Idolatry in their worship, for looking upon their Bibles in the time of Preaching, and on their Psalters in the time of singing; (E) and of Antichristianism in their Government, because in their Presbytery they joined to Pastors, other two Officers, Doctors and ruling Elders, which to him were humane inventions. Neither here did the spirit of error permit him long to stand: But as in the Preface of his Book of difference from the old Separatists, he professeth a resolution of inconstancy: (F) So accordingly he did practise, falling from Brownism to Anabaptism. And as ordinary Brownism, when he was a Brownist, did not please his taste, without his own refinings; so turning Anabaptist, the common sorts of that way did not please him; (though of the Anabaptists there be more kinds then of any other Sect this day extant) yet by none of them all, would his conscience permit him to be Rebaptised; but he needs must Rebaptise himself, and so draw on the just infamy of a Sebaptist (G). The fearful end of Smith his wander. For a recompense of this wantonness in erring, behold how the just Lord permitted Satan to lead him, yet one step further: It is not only a common report, but I have heard it from the gravest and most approved Divines of the Kingdom, That upon his deathbed he became a Preacher of his own perfect righteousness, if not a professed Arrian. A remarkable vengeance upon an erring spirit. An example full of horror which God hath set forth, if men will be so wise as to be disciplined in the persons of others, to bridle the petulant wits of this age, who make it, if not their pastime, yet their exercise and glory to impugn, by their Sophisms, the settled Tenants and practices of all Christians before them. Master Smith's progress and end ought to circumscribe their luxuriant spirits within the circle of some moderation, lest all the glory of their new inventions be crowned with some shameful conclusion. When the infamous practices of Master Smith are objected to his party, they have no leaf of excuse wherewith to cover them. (H) The other supporter of languishing Brownism, in its dying days, was Master Robinson, the most learned, polished, and modest spirit that ever that Sect enjoyed: it had been truly a marvel if such a man had gone on to the end a rigid Separatist. This man having gone over from England to Leyden, Robinson the last grave and learned Doctor of the Brownists, did in the end undermine his Party. 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 happy instrument for the extinguishing and total abolition of that Schism: but God in his wisdom 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 lawfulness 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: Robinson the author of Independency. Only here we observe, that the last two best-gifted Leaders of the Brownists, have been the real Overthrowers of that Way: for ever since the time of their conduct, these of England whose humour carried them out of the bosom of their Mother-Church, have turned either to Smith's Anabaptism, or to Robinson's Semi-separating Independency. These kinds 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 only to all the rest of the world, but to their own children also; even they begin to heap coals of contumelies upon their parents heads, as may be seen in the Eulogies which both Master Cotton (ay) 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 man's hand, to be called a Brownist either in whole, or in the smallest part. The Testimonies. (A) Robinson's 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 Elizabeth's days; and falling away from his holy profession, recanted the same at Paul's Cross, 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) robinson's 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 less like he was to continue long in it. (D) Jonson's Enquiry, p. 63. About Thirteen years since, this Church, through persecution in England, was driven to come into these Country's: 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, Robinson's 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 reproachful 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 kinds, Pastors, Teachers, and Elders, is not God's Ordinance, but Antichristian, and the image of the Beast. (F) Bernard's 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 only is to be found pure among a company of Sebaptists. Master Smith will hold ever this word See 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) Robinson's Justif. p. 53. Master Smith his instability, and wantonness of wit, is his sin, and our cross. (ay) Vide caput tertium O. (K) Ibidem. CHAP. II. The Doctrine of the BROWNISTS. THe peculiar Tenants of the Brownists wherein they differ from other Protestants, are many: Those that occur to my mind 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 Tenants 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. They hold that all Churches in the world but their own, are so polluted, that they must be separate from. Concerning the Constitution of the Church, consider their judgement, first, what they think of others, than what of themselves. All other Churches they condemn, so far, as to profess 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 Practice is looked upon a little more near, it appears they shoot their Bolts at all other Churches in the world which refuse their Way. Their injurious slanders of the Church of England. 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, Yet sometimes they say that communion may be kept therewith both in preaching and prayer. 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 mere Harlot, divorced from Christ, (C) That the Worship thereof is gross 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 Ministry they seem to bring to the hearts of the hearers, is but mere 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. (ay) 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, than they did flee: Of their own accord they did never separate, but were ever most glad to live and die in her bosom, willing to partake of her Worship and Sacraments, whenever they were permitted to descent in Doctrine, and to abstain in practice, from those things which they conceived to be corruptions. (K) Concerning other Reformed Churches, Their like dealing with all the other reform. 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 vicious, (N) that with a good conscience they cannot communicate with any of them, (O) that the reformed Presbyteries and Synods are no better than the English Episcopacy; (P) yea, to Episcopacy they are so favourable, that they profess their willingness 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 vicious constitution and government of the most reformed Churches in Europe, hath flowed from the ignorance and obstinacy of unhappy Calvin. (R 1.) We must not be deceived with their pleasant words, Their st●ing of 〈◊〉 Chu● 〈…〉 when they make fair professions of their hearty agreement in so many things with the other Reformed Churches, and of their willingness 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 joining 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 join themselves as Members to any of the foreign Churches, Scottish, Dutch, or French, according as they understood their Language, or had occasion of abode among them. The matter of a Church they make to be real Saints only. Thus they do judge of others. As for the form of that Tabernacle which they profess 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) Their unreasonable strictness in this one point, is the great cause of their Schism. 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 profess to believe 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 press a fourth qualification; Were a man's 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 harmless, and inoffensive; were he never so willing to join 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 publicly in the face of the Congregation, such clear and certain signs of his real Sanctification, and true Regeneration, as gives full satisfaction, not only 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 profane 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, The least sin of any Member of a Church defended, is a just cause of Separation. that not only the profaneness of one person doth pollute the whole Church, but any one sin or error 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 errors 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 Error joined with obstinacy, to them is an Heresy, and a just cause of Separation. (AA) They acknowledge it is the fancy of the Anabaptists to separate for every fault and error; 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 error 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, They place the Form of their Church in an express Covenant. not Accidental, but Essential and Constitutive, they place in an explicit Covenant, (CC) wherein, all and every one of the Members, by a voluntary Association, without the Authority of either Magistrate, or Minister, do bind themselves under a solemn Oath to walk in the ways of the Gospel. (DD.) When two or three, or some very few, Seven may make a perfect Church, yea, two or three. (for they require no more than seven to a full and perfect Congregation; (EE) and they profess it unlawful to admit any more than can commodiously at one time in one place, partake of all the Ordinances.) (FF) If when these few, I say, have departed not only from the English, and the rest of the Reformed, but also from every Church of their own way, wherein they find the least error 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, The erecting of a Church requireth, neither the Magistrates, nor Ministers assistance. 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 Ecclesiastic, 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. (TWO) 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 mere private man▪ till the Church so erected by a new call and ordination by themselves, doth make him again a Minister. They put all Church power in a handful of people, without any Pastor. 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 privileges; not only 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 privilege of any visible Church, how perfect so ever. (KK) The Election, Ordination, Deposition, and Excommunication of the Minister, belongs to the flock, and to it alone. 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 Wolf, 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 than 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 believe Johnson) every Member of the flock, even Women and Children. (OO) But according to Jonson's mind, only 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, publicly to pray for him, and at last to lay hands upon his head. (PP) The Pastor so elected and ordained, becomes a servant, not only 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 publicly; (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 Heresy, Superstition, Error, or of any crime which procures these censures. When the major part of the people have cast out the Minister, Every man of the Congregation may Preach and publicly rebuke, not only the Pastor, but the whole flock, yea and separate from it. 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 prophesy, that is, publicly 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 expressly a full power to every one of admonition and rebu●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 publicly against them all, and separate from them as from an obstinate and cursed society. (W) The only question remains about the Sacraments; Some of them give the power of the Sacraments also to pri●ate persons. 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) ●ut the most of them say, that unless 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 custom is, come up at last to conclude and practise celebrating Sacraments without any Pastoral charge, of Baptism it is certain; for Master Smith professing himself a mere 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. The solemnising of marriage they give to parents, but divorces they commit to the parties themselves. 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 only a contract merely 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 solemnised 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 profess their retractation hereof, making it now fr●e for the innocent party, either to depart or abide with the nocent, as they find it expedient, and all this without any legal process. (DDD) They make every Congregation Independent, and of sovereign Authority. The power which they grant to their smallest Congregations, is very great; but they add one circumstance to it that makes it high above measure; All the power of their smallest Congregations must be Independent and Sovereign, that is, absolutely Supreme upon Earth, depending immediately upon Christ; and none else; for they deny all Ecclesiastic Authority above a particular Congregation, which goes beyond a mere advice and council. (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, only for truth and righteousness: For all this, no persons on Earth, not an Oecumenick Synod shall have any more power to control them, than 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 than 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; Their Judgement of Synods. (G G G) but the Synods they allow of, must have these conditions. First, They will have them only 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 only Ministers and Elders, and men clothed 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 plurality 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 Heretic who is infecting all about him far and near with the vilest Errors. (NNN) In these their fancies they please themselves so well, Their high conceit of their own way, and injurious, depressing of all others. that they avow the very Crown, Sceptre, and Throne of Christ's Kingdom to consist in them: (OOO) That the Churches so constituted and governed, are nothing less than 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, Churches, Bells, Pulpits, Tithes, Glebes, Manses, and all set maintenance of Ministers, are unlawful. Not so much as a Churchyard must be kept up for burial, but all must bury in the fields. 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 Maxim 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 unlawful, being Humane and Popish inventions. (RRR) Not so much as a Churchyard 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 press 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, Brass, 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 Sacrilege. (VW) However they do maintain, that all the Officers of their Church, not only 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 unlawful. (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 drive the abolishing of Church-rents, so high as to make all goods common. They add 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, only by the voluntary Contributions and mere alms of the people: They d●ive on this point so far, as to come up in terms to the Anabaptist● Tenent of making all goods common. (BBBB) The days of the we●k, the months, the year of God, they will not name. Their hatred of Idolatry is so great, that they profess it unlawful, so much as to mention in any civil way, the names of places or times that carry any footstep of any ancient Idol, Saint Andrew, Saint John, Peter or Paul's Church: Monday, Tuesday, Wednesday, Sunday; January, February, March; those and the like words to them are profane and unlawful (CCCC): The very year of God displeaseth them; they will have it called, The year of the Saints last patience (DDDD). No pulpits, no hour-gl●sses, no Churches, no Gowns. They will have no Circumstance in the Worship determined, not so much as by custom, much less by Law; there must be no limitation of Preaching either to time or place. Pulpits they scorn, they call them Privileged Tubs (EEEE). They laugh at preaching to an Hourglass (FFFF). To preach in a Gown, is to them little better than a Surplice, or a Friars Coul. That Penitents in their public confession should stand in a peculiar place, or in any habit divers from ordinary, is to them a matter of mockery (GGGG). All set prayer, even the Lords prayer, and all Psalms in meeter, yea in prose, if used as praises, are unlawful. 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 itself used Prayer-wise, not only 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 FOUR 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 express 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-Prayer; but as a matter of instruction and comfort, whereby God is glorified, as by all other actions, whether natural, moral, or spiritual, which are done in faith. But herein Master Smith is wiser than his fellows, telling us, That all Songs in the Church out of a Book, whether in Verse or Prose, are Idolatry (MMMM); yet he admits of singing such Psalms as the Spirit dictates to any person immediately without Book (NNNN). It seems the Brownists at Amsterdam have recanted their error in this point; for all of them sing now in strange tunes the Psalms in meeter, of Ainsworths exceeding harsh Paraphrase. Preaching of the Word, to them is no Pastoral act, Their opinion of preaching & Sacraments. but is common, not only to all the Officers, but to every gifted Brother of the Flock (OOOO). The word Sacrament to them is traditional, corrupt, and not to be used (PPPP). The Baptism of the English Church they make to be vain, and nul, the seal of no grace, but only of wrath and condemnation (QQQQ); yet they will not have it repeated. They teach, Their strange way of celebrating the Lords Supper. that the Lords Supper should be celebrated every Lord's day (RRRR): So preparation-Sermons before, and Sermons for Thanksgiving after the Lord's Table, to them are needless. They will have all to sit at the Lords Table with their Hats on: uncovering of the head in the act of receiving, to them is Idolatry (SSSS). In this the present practice at Amsterdam contradicts their Doctrine; for however they sit covered in time of all the reading and discourse; yet when it comes to the participation of the elements, every man, during the time of his eating and drinking, sits uncovered. They reject catechisms, the Apostles Creed, and all reading of Scripture without exposition. They count it lawful to join with the Lords Table Love-feasts (TTTT). They reject all Catechisms, being set, and so unlawful forms of instruction (VWV). After a member is once received amongst them, they inquire no more for his knowledge, having once gotten satisfaction, at his admission to Membership, of his sufficient knowledge. The Apostles Creed they detest, as an old Patchery of evil stuff (XXXX): Christ's descent into hell, they count a blasphemous Article (YYYY). They reject all public reading of the Word which is not backed with present Exposition (ZZZZ): They do not any way scruple the Office of Readers and Expounders; for they give full liberty of public and ordinary Preaching to any gifted man of the Flock, though he have no Office. After preaching, they prophesy. When the exercise of Reading, Expounding, Singing of Psalms, Praying and Preaching by the Pastor, is ended, they will have one, two, three, or four, to prophesy in order AAAAA; and all to have a free liberty of continuing so long as they think meet. Then comes the conference. After all this is done, they have yet another exercise, wherein, by way of conference, questioning and disputation's, every one of the Congregation may propound publicly, and press their Scruples, Doubts and Objections against any thing which that day they have heard BBBBB. And, as if all these Exercises were not enough to tyre out a spirit of Iron, the most of them being repeated again in the afternoon, for a conclusion of all, they bring in the laborious and long work of their Discipline, for which the whole Flock must stay till they have heard, debated and discerned every cause that concerns either the Officers, Brown for liberty of conscience. or any of the people, whether in Doctrine or Manners CCCCC. Concerning the Magistrate, Master Brown teacheth, that he hath no right to meddle at all with any matter of Religion, but to permit the liberty and free choice of Religion to the conscience of every one of his Subjects DDDDD. The most of Brown's followers do leave in this their Master, His followers against it making it a great part of the Christian Magistrates Office to suppress, within their own Bounds, Idolatry and False doctrine EEEEE; To compel all their Subjects, if they will not be persuaded, to hear the Word preached, albeit no way to enter themselves members of any Church, or to hinder any to enter in any Church they will, or to erect new Churches of their own framing FFFFF. Further, if the Magistrate be a member of any Church, they will have him, Their carriage towards the Magistrate. were he the King himself, to be so far subject to their Church-Censures, that a little small Congregation shall have power, upon his obstinacy in any sin or error, to excommunicate him, and that without all delay, without any respect to his Crown, more than if he were the poorest servant of the whole Flock GGGGG; and, which is worst of all, the Prince his Excommunication by the hands of so small & weak a company, must be without all possible relief; for he hath no liberty of appeal to any upon earth HHHHH; an oecumenike Council may not assay to lose the knot of that Censure which the hand of the Congregation hath tied. But their great Tenent about the Magistracy, is this, They spoil Kings and Parliaments of their Legislative power. That no Prince nor State on the earth hath any Legislative power; That neither King nor Parliament can make any Law in any thing that concerns either Church or State; That God alone is the Lawgiver; That the greatest Magistrate hath no other power, but to execute the Laws of God set down in Scripture JIIII; That the Judicial Law of Moses binds at this day all the Nations of the world, as well as ever it did the Jews KKKKK: They tell us that whatever God in Scripture hath left free, it may not be bound by any humane Law, whether Civil or ecclesiastic; and what God hath bound by any Law in Scripture, they will not have it loosed by the hand of any man. They lay it upon the Magistrate to punish by death, They oblige the Magistrate to kill all Idolaters. without any dispensation, every Adulterer, every Blasphemer, every Sabbath-breaker, and above all, every Idolater LLLLL. And here is the great danger, that by Idolaters they will have understood, not only Pagans and Papists, but the far greatest part of all Protestants, all absolutely who are not of their way; for, the using of a set Prayer, But to sp●re all thiefs. were it the Lords own Prayer, to them is clear Idolatry MMMMM 1. For all this, they will not permit any Magistrate to hang any th●ef at all MMMMM 2. They will have the Universities destroyed. Against the learning of the Times, they make large Invectives; the Universities, and all the Colleges in them, they will have razed to the ground; they profess them to be worse than the Monasteries that justly were abolished NNNNN: whatever Arts and Sciences are taught in the Christian Schools, they count them idle and vain: Grammar, Rhetoric, Logic, Philosophy, are all unlawful Arts OOOOO. Secular authors and learning must be abolished. The Heathen Writers which are used in any Faculty, such as Aristotle, Plato, Cicero, and the like, they would have them all burnt, as the Authors of unlawful Arts. They reject all School-Degrees, such as Bachelors, Masters of Art, Doctors of any faculty PPPPP. They will have no Students of Divinity QQQQQ. They tell us that youths misspend their time, and exceedingly abuse themselves, Preachers must study no book but the Scriptures. by studying of those things which usually are recommended unto them as preparations for the Ministry, whether Common places, Commentaries upon Scripture, or Protestant writers of Controversies; all such Books they will have laid aside RRRRR; yea, it is their advice to reject all Books but the Bible alone SSSSS. As for Divinity-Disputations, they make large Invectives against them, as Paganish and very sinful Exercises TTTTT; notwithstanding all this, they proclaim themselves great Patrons of all true Learning VWW; albeit, as yet they have not been pleased to let the world know what kind of Letters and Books they will be pleased with, when all that hitherto have been known, are laid aside by their persuasion. The Testimonies. A. Barrows Discovery, p. 26. In this estate, what communion is to be held with the Church of England? What fellowship may the children of God have with such Rebels and Apostates? Can the name of a Church, without blasphemy unto Christ, be given unto them in these sins? They than not being under Christ's, protection, nor in the state of Grace, while they continue in their sin, I have often wondered how any man of sound judgement could give them the name of a Church. Ibidem, in the Preface. Let the rest no longer tempt God, or be held under the dint of this dreadful Millstone, by any persuasion; but let them save their souls out of this accursed false Church, and join themselves to the faithful servants of Christ with all speed. The Confession, Art. 31. These Assemblies standing thus in confusion, cannot be said truly to have Christ their King, Priest and Prophet, neither in this estate can be esteemed the true, visible, orderly, constitute Church of Christ, whereof the faithful may become or stand members, or have any spiritual Communion with them in their spiritual Worship and Administrations: Therefore are all that would be saved bound by God's Commandment with speed to come forth out of this Antichristian estate, leaving the suppression of it to the Magistrate, to whom it belongs. A light for the ignorant, p. 8, 9 This Whorish City hath a Body of false Prophets; whosoever heareth these, or any of these, breaks the first Commandment; for in hearing and obeying these, they hear and obey the Dragon, Beast and Whore that sent them, and gave them their Authority and Office; they use some Divine Truths, to help to set a gloss on their Inventions; but both divine and invented are consecrated and dedicated by the Beast, and administered by his Office. (B) robinson's apology, pag. 78. Convenit nobis quatenus reformatis Ecclesiis Belgicis & aliis cum Ecclesia Anglicana in Articulis fidei hujus Ecclesiae nomine scriptis; idem in his Book of the lawfulness of the hearing of the Ministers of the Church of England. Barrows Refutation of Giffard, p. 21. We never doubted but the foundation of God stood firm, the Lord having many thousands of his elect among you known to himself. Idem, in his Discovery, p. 119. The errors and fauls of Baptism being purged by Repentance, it pleases God, in pardoning the faults, to reserve, and not to have repeated the outward action. Their Apology, p. 93. We gladly embrace the common faith professed in this Land, as most holy and sound: We have a reverend estimation of sundry, and good hope of many hundred thousands in the Land. Their Confession, p. 8. We testify by these presents to all men, That we have not forsaken any one point of the true, ancient, Apostolic Faith professed in our Land, but hold the same grounds of Christian Religion with them. (C) Barrows Discovery, p. 26 There is no cause to doubt but any of God's servants may avoid that Congregation which rejecteth God's Word presumptuously, as a wicked Assembly, and an adulterous Church▪ Ibid. p. 29. I deny these assemblies to be true Churches of Christ, seeing they have broken the Covenant, and cast off the Yoke of Christ. (D) Barrows Refutation, p 33. We further conclude from the second Commandment, That whatsoever Worship is devised by man, and whatsoever device of man is put in the Worship of God, it is Idolatry: But a great part, if not the whole Worship of God in your Church, is devised by man. If God be not worshipped with this kind of Worship: Then, to speak as the Prophets and Apostles do, the devil is worshipped thereby. (E) apology, p. 54. None can submit unto, or have any spiritual Communion with the Hierarchy aforesaid, but they worship the Beast and his Image, and so make themselves subject to the wrath of God. Barrows Discovery, p. 180. Here would not be forgotten the sweet Psalmodical harmony of the Vultures, Cranes, Owls, Geese; of the Leopards, Boars, Wolves, Dogs, Swine, Foxes, Goats. Pordon me; for thus the holy Ghost termeth the profane confused multitudes in false Churches. (F) Barrows Discovery, p. 52. Disguised Hypocrites, ravening Wolves, that come to us in sheep's clothing, under the glorious titles of Pastors and Teachers, Ministers of the Gospel, men of great Learning, holy Life, sighers for Reformation; these Pharisees, these Sectaries are they that misled the people in their crooked paths of death. Ibid. p 112. No middle course can here be taken; we must either make the Tree good or evil; These Ministers of the Church of England are true or false: if false, then deliver they no true Sacraments; then is all their Administration, Sacraments and Sermons accursed, how holy soever or near the Truth in outward show; then are they the Ministers of Satan, of Antichrist, sent by God in his wrath to deceive and destroy such as are ordained to death; then ought not the Prince to repair to their Sermons for comfort; then is all the comfort she taketh there, but delusion, even the deceit of Satan; then are they seducers who persuade her to go to them, as whereby they draw her to the wrath of God, and imminent danger and inevitable destruction, except she forsake them. (G) Vide f. also Barrows Discovery, p. 154. The comfort received from their Preaching, their whole Ministry being accursed, is a fearful sign of the effectual working of their delusions: From their Ministry in this estate, no comfort is to be looked for, but assured destruction; they being of God in his wrath sent to deceive the children of death, the Reprobates. (H) Barrows Discovery, p. 29. I deny their Sacraments to be the Ordinances of God, seeing to them, in this estate, belong not the Sacraments and Ministry of Christ, but the curse and judgement of God. Ibid. p. 31. Such Sacraments can no ways be called the Ordinances of Christ, but rather sure Seals of his wrath to as many as profane his holy Ordinances, and join together in that ungodly and accursed action, until they repent. (ay) Vide f. also Barrows Dis. p. 43. There can be no greater allowance of joining to them, then to make them our mouth or Ministers unto God, or together with such to join in any action concerning the Worship of God. (K) See Master Balls Confutation of the Brownists. (L) Barr. Dis. p. 66. This Book being a public prescript Liturgy, were it the best that ever was devised by mortal man; yet being brought into the Church, yea into any private house, would be an abominable sacrifice in the sight of God, even as a dead dog. Truly I am ashamed to write of so gross 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 smooth hypocrites, yet as gross 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 men's foolish brains; for utter destruction certainly follows both. (N) Robinson's Apology, p. 89. Quae nos ad Separationem solicitant, ipsam Ecclesiae materialem & formalem constitutionem ejusdemque politeiae administrationem essentialem spectant. (O) john's. 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 apostasy from the Truth. (P) john's. 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 show soever of former antiquity or present necessity they can pretend. Idem Refut. of Giff●rd, p. 137. These are the ancient Sects of the Pharisees and Sadduces, the one in preciseness, outward show of holiness, hypocrisy, vainglory, and covetousness, 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 error of Ba'aam, for wages, seduce and distract the people of the Lord from their own Churches and Pastors. Zions 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 contrariwise Christ hath given the said power of his to all his Saints, and placed it in the Body of every particular Congregation. (Q 1.) Robinson's 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 bosom 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 than plain. (R 2.) Robin's. 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 Heretics, new, and old, we utterly reject them, and all their Errors 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 only 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 yearly, 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 public Assembly, all looking on him with love and joy, as one that comes to be married, and there he is to make public 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 showed, 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 God's sight as he himself is. (Y) Bar. dis. p. 34. I have showed that the whole Church hath no power to dispense 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 God's favour, till it repent. (Z) Vide supra. X, Y. (AA) Bar. dis. p. 157. They make this part of God's Word substantial, that of Form; this Fundamental, that Accidental; this necessary to Salvation, that needless; but if the whole Word of God be holy▪ pure, and true, then is this deep learning of theirs, devilish and blasphemous. Ibid. They thus to colour their wickedness, make some part of God's Word Fundamental, Substantial, necessary; other Accidental, Superficial, needless, 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 Error and Heresy. Obstinacy joined to Error after it is duly convinced, maketh Heresy: And further we say, that any Error being obstinately holden and taught, after it is duly convinced and reproved, maketh an Heretic; and Heresy 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 Errors Fundamental, etc. They who obstinately hold any Error 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 politic and visible Union 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 smallness of the number, nor meanness of the persons can prejudice their rights. (FF) john's. 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. Statu●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 suit 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, than they suit and stay on his enemies, till they will suffer Christ to reign and rule over his own Church. (TWO) 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 aught by the appointment of the Congregation, to prophesy, and so to teach publicly the Word of God, until such time as God manifest men with able gifts to such Offices as Christ hath appointed for the public Ministry of the Church, but no Sacrament to be administered until 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 Ministry 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 jointly, 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 Keys of the Kingdom, even the Word of the most High, whereby to bind the Rulers in chains, and their Nobles in fetters, to admonish the greatest, even Archippus, to look to his Ministry, and if need be, to plead with their Mother. (LL) Canns Necessity of Sep p. 29. None may hear, or join in spiritual Communion with that Ministry 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 ecclesiastic Office; that without the same, it cannot possibly be true or lawful. Barr. Refut. p. 30. The Minister must not only be called to a true Office, but must have a lawful calling to that Office; otherwise he is but an intruder, a thief, 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 days suppose, derived from the Apostles and Evangelists, under the permanent ministry 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 join with that Ministry which hath not a true calling, by Election and Ordination of that faithful people to whom he is to administer. (OO) john's. 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 bo●●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 only 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 Word of God, to bind the Sin of the Pastor; and upon his Repentance, to pronounce comfort and peace to him, as he hath to bind or lose the sins of the least. (SS) Confess. p. 23. As every Congregation hath power to elect and ordain their own Ministry, so also have they power, when any such default in Life, Doctrine, or Administration breaks out, as by the rule of the Word deprives them of their Ministry, by due order to depose them; yea, if the case so require, if they remain obstinate, orderly to cut them off by Excommunication. Canns' Necessity, p. 155. If they shall sin scandalously, the Congregation that chose them freely, hath free power to depose them, and put another in their room. (TT) john's. Inquir. p. 7. We have in our Church the use of the exercise of Prophecy spoken of, 1 Cor. 14. In which, some of the Brethren, such as for Gifts are best able, though not in Office of the Ministry, deliver from some portion of Scripture, Doctrine, Exhortation, Comfort; sometimes two at a time, sometimes more. (W) Bar. Disc. p. 26. Their is no cause to doubt but any of God's servants may censure, judge, and avoid that Congregation which rejecteth God's Word, breaketh God's Law, despiseth his Reproof and Mercy, as a wicked Assembly, and an Adulterous Church. Ibid. p. 38. Who can deny but that every particular Member hath power, yea and aught to examine the manner of administrating the Sacraments; as also, the Estate, Disorder, and Transgressions of the whole Church, and to call them all to Repentance; and if he find them obstinate in their Sin, rather to leave their Fellowship, then to partake with them in wickedness? (XX) Vide supra. MM. (YY) Vide supra. ll. (ZZ) Smith's Differences, p. 56. It may be a question whether the Church may not administer the Sacraments before there be any Officers among them. (AAA) Bar. Disc. p. 121. I have always found it the Parents office to provide marriage for their children; and that the parties themselves should affiance and betroath one another in the fear of God, and in the presence of such witnesses as are present; and that in their Parents or other private houses, without turning to the Church or to the Priest. Confess. pag. 45. The Dutch Church at Amsterdam celebrates marriage in the Church, as if it were a part of the Ecclesiastic Administration, while as it is in the nature of it merely Civil. (BBB) Vide supra AAA. (CCC) Vide supra AAA. (DDD) john's. Inqui. p. 33. These of our Members that you censure, they avow that they accused themselves of adultery, not for that end to be quit of their wives, but being persuaded in their mind that they ought not to continue with their wives, having by their adultery broken the bond of marriage. Ibid. This indeed we held the most of us heretofore, and some of us are so persuaded still; and while we were generally so minded, we thought it our duty to walk accordingly (he means to excommunicate even the innocent party who was pleased to dwell with her Husband after he had sinned) taking the innocent party that retained such offenders, though upon repentance, yet to be defiled and live in sin. (EEE) john's. Plea, p. 231. Every particular Church with the Pastor, doth stand immediately under Jesus Christ the Arch-Pastor, without any other strange Ecclesiastical power intervening, etc. Vide supra P. Also robinson's Apol. p. 17. Non magis erat Petrus & Paulus homo integer & perfectus ex partibus suis essentialibus & integralibus constans, sine relatione ad alios homines, quam est ●oetus particularis recte institutus & ordinatus tota integra & perfecta ecclesia, ex suis partibus constans immediate & independenter quòad alias ecclesias sub solo Christo; non itaque movendi sub humanae prudentiae, antiquitatis, unitatis, aut alio ullo colore ecclesiae visibilis seu Ministerialis termini antiqui quos posuerunt Apostoli. (FFF) Canns guide to Zion, about the midst. It is sure that Christ hath not subjected any Congregation of his to any superior Ecclesiastical Jurisdiction then to that which is within itself; So that if the whole Church shall err in a matter of Faith or Religion, no other Church or Church-Officer hath any warrant from the Word of God, or power to censure, punish, or control the same, but are only to advise them, and so to leave their souls to the immediate judgement of Christ. Robin's. Apol. p. 18. Licet imò incumbit Pastori unjus ecclesiae ut & reliquis membris quod donum accepit sive spirituale sive temporale prout datur occasio, id aliis ecclesiis & earum membris impertiri, ex charitatis vinculo quo illis adunatur, non autem exequi in iis munus publicum ex authoritatis prerogativa quam in suos solos habet. (GGG) john's. Plea, pag. 251. To this end, and in this manner may be had a profitable use of Synods, Classes, and Assemblies for mutual help and advice in cases of question, controversy, and difficulty about Religion, so that they do not challenge or usurp any unlawful jurisdiction or power over the particular Churches, and their Governors. (HHH) Bar. Disc. p. 261. These secret Classes, these ordinary set Synods which the Reformists would set up. (III) Bar. Refut. p. 81. In a Christian Synod no Christian ought to be shut out, but all have equal power to speak, assent or descent, without disturbing the Order of the Holy Church, by presuming to speak before the Ancients, or against any thing said by them without just cause; who so doth, is reproved of all, judged of all as a disturber. (KKK) Vide supra. III. (LLL) Bar. Disc. p. 261. In their Synods the matters being debated, the greatest part prevaileth, and carrieth the judgement. Ibid. p. 78. This balloting by suffrage or pluralty of voices, might well be a custom among the Heathen in their popular Government, but it is unheard of, and unsufferable in the Church of Christ. (MMM) Ibid. p. 261. The order and manner of these Counsel●▪ is, first to choose a Prolocutor, Moderator, or Judge to govern, and order the action, who, and when they shall speak, and when cease. Ibid. p. 191. Not here to speak of their solemn Order observed in these Counsels and Synods, as their choice by suffrages among themselves of their Archisynagogoes or Rectorchori, their Precedent as they call him. (NNN) Vide supra. FFF. (OOO) Bar. Disc. p. 38. Every Member of his Church is to pronounce upon them the judgements that are written, and to throw upon them the Stone of his judgement and consent: Therefore hath the Lord raised up the Thrones of David in his Church, and set his Saints in seats round about his Throne. A Light for the Ignorant, pag. 10. The true power which Christ our King hath received of the Father, and communicated to his Saints; and these only is that dominion which the Ancient of days hath given to his Saints, Dan. 7.19. (PPP) john's. Plea. p. 321. The Lord hath promised to raise up his Church again to the former integrity, and to set up the new and heavenly Jerusalem in the Ancient beauty thereof. (QQQ) Bar. Disc. p. 139. Their Churches stand in their old Idolatrous shapes, and can never be purged till they be laid on heaps as their youngest Sisters, the Abbacies were. Confess. p. 39 It is the Office of the Magistrate to destroy all Idol-Temples: The Dutch Church of Amsterdam worships God in the Idol-Temples of Antichrist. (RRR) Bar. Dis. p. 133. Some of their old Relics are yet in use, as their Bells, Surplices, etc. We may resolutely detest all such as abominable Idols, such as by the Law of God are devoted to utter destruction; the very Gold of them, Deut. 7. is to be destroyed; in such detestation ought Idolatry to be. God hath such Idol places, and all their furniture in detestation, so that he hath commanded the Magistrate to raze and deface them; so that, neither they can be used to the worship of God, nor we have any civil use of them, seeing they are execrable and devoted to destruction; if the most precious matters be forbidden, how much more the base Iron, Brass, etc. Canns' Necessity, p. 122. He that ordained first Bells, was Sabinian the Pope, in the year 603. Whatsoever cometh from Antichrist, cometh from the devil and out of the bottomless Pit. (SSS) Bar. Refut. p. 38. Where learned you to buried in hallowed Churches and Churchyards, as though ye had no Fields to bury in. Idem. Disc. p. 126. Me thinks the Churchyards of all other places should be not the convenientest for burial; it was a thing never used till Popery began: It is neither comely, convenient, nor wholesome. (TTT) Confess. p. 39 It is the Office of the Magistrate to destroy all Idol-Temples, and to convert to their civil uses not only the benefit of all such Idolatrous buildings and monuments, but also all the Revenues, Possessions, Glebes and Maintenance of any false Ministry within their own Dominions. (VW) Vide supra, TTT, also Bar. Disc. p. 61. Being given to the maintenance of a Popish Ministry, they ought to be put to civil uses, and not to the maintenance of Christ's Ministry. (XXX) Confess. p. 19 Christ having instituted and ratified to continue to the world's end, the Ministry of Pastors, Teachers, Elders, Deacons, Helpers for Instruction and Government of his Church. YYY. Johns. Plea, 316. Whether it be not the duty of all Churches, and of the members thereof, every one according to their ability, to give maintenance unto their Ministers, and as there is occasion, to the Elders also that rule the Church, and to the Deacons and Deaconesses that serve and minister therein. ZZZ. Bar. Disc. p. 5. Parsonages and Vicarages, in Name and Office, are Popish and Antichristian. Ibid. p. 61. Here also by the way, the unlawfulness of their Glebes is well noted. AAAA. Those men, whether Priest or People, which either pay or receive the Tithes, still keep the Levitical Laws for the maintenance of the Ministry, and thereby abolish the Gospel, and are abolished from Christ, whom we deny to be dead, risen, or ascended, while we maintain the shadow or any part of the Ceremonial Law to be revived. Ibid. p. 91. The Prince demandeth my goods; I am ready and willing to depart with all to him, without all enquiry: But if he command me to give my goods to such an Idol, or after such a wicked manner as by way of Tithes to a Minister, or by way of Pension to an Antichristian Minister; I may not obey, but rather suffer his indignation, yea death. BBBB. Bar. Disc. p. 53. This Shepherd is not limited, nor the sheep constrained to a tent or any stinted portion, but according to the present want of the one, and the state of the other, they together relieving him, and he together bearing the burden of their common poverty; every one that is taught, freely imparting of all his goods to the competent maintenance of such as instruct them, not unto excess, but sufficiency: Which contribution, as it is the duty of the Saints, so the manner of it, it is a free offering of their benevolence, an holy Alms unto the Lord; by contribution and alms, our Saviour Christ, and his Apostles, and all the Officers of the Church, were and are to be maintained. Ibid. p. 61. They are not by rated proportions, as Tenths or Third, but in love to make him partaker of that little or much the Lord sendeth, according to his present wants and necessary uses; who, if he have but food and raiment, aught to be therewith content. Confess. p. 45. At Amsterdam their Ministers have their set-maintenance in another manner than Christ hath ordained. BBBB 2. Rob. Ap. p. 36. Omnia etiam bona corporalia suo modo communia habenda, prout cuíque opus aequissimum videtur. (CCCC) Bar. Disc. p. 132. The days of their week still are devoted to the gods of the Heathen, having utterly lost the name and order of their Creator: As the first, second, third day of such a week; the first, second, third month of such a year. Idem. Refut. p. 34. If Luke should call it Mars-street, speaking in his own name, and for himself, he should commit idolatry by naming the creature of God after an Idol. David said he would not take the names of their Idols in his lips, but Luke recordeth only the story, and the vulgar name of the place. (DDDD) See the Preface of the Confession. (EEEE) Bar. Disc. p. 180. They have a prescript place like a Tub, called the Pulpit. Ibid. p. 138. In that his privileged Tub be may Preach what he list. (FFFF) Ibid. p. 180. They are prescribed the time when they begin, they dispute to the Hourglass. Ibid. p. 54. He must Preach a Sermon an hour long. (GGGG) Bar. Disc. p. 232. He may peradventure do his penance before all the Sodomites of the Parish in white sheets. (HHHH) john's. Plea, p. 245. Book-Prayer being men's invention, in the worship of God, is a breach of the second command. These Books and stinted Prayers, become indeed to be Idols, supplying the place of the Word and Spirit of God; in which respect such manner of worship becometh Idolatrous and Superstitious, and not to be communicate with; for what agreement hath the Temple of God with Idols? Vide supra. D. L. (IIII) Rob. Apol. p. 20. Non dubito quin rite & pie usurpari possit haec ipsa forma in precando Deum, modo absit opinio necessitatis & perfectionis. (KKKK) Bar. Disc. p. 180. Here would not be forgotten the sweet Psalmodical harmony of the Praetors, Cranes, etc. All these together with one accord sing some pleasant Ballad, or else to David's melodious Harp some Psalm in rythme, well concinnate to the ear, though never a whit to the sense, purpose, or true use of the Psalm. Idem. Refut. p. 254. I have not spoken against that most comfortable and heavenly harmony of singing Psalms, but against rhyming and paraphrasing the Psalms as in your Church, and against Apocrypha and Erroneous Ballads in rythme, sung commonly in your Church instead of the Psalms, and other Songs of holy Scripture. (LLLL) Rob. Apo●. p. 20. Nego eandem esse rationem precationis & cantionis; ipsi Psalmi quorum materia precatione aut gratulatione constat, in hunc finem proprie & primo formantur a prophetis in cantiones & Psalmos spirituales, ut nos edoceant, & quae vota illi in angustiis constituti ad Deum fuderint, quasque liberati eidem Deo gratias retulerint, ut nos eosdem Psalmos sive psallentes sive legentes, institueremus nos ipsos sive publice sive privatim sive docendo sive commone faciendo sive consolando ad Dei gloriam in cordibus nostris promovendam. (MMMM) smith's Diff. p. 4. That the reading out of a Book is no part of spiritual worship, but the invention of the man of sin; that Books and writings are in the nature of Pictures and Images; that it is unlawful to have the Book before the eyes in singing of a Psalm. (NNNN) Smiths differences. Vide supra, cap. 1. E. (OOOO) Confess. p. 34. Such to whom God hath given gifts to interpret the Scriptures, aught by the appointment of the Congregation to prophecy, and so to teach publicly the Word of God, until such time as God manifests men with able gifts to such Offices as Christ hath appointed to the public Ministry. (PPPP) Bar. Disc. p. 116. Shall I speak according to the times and say, Be no true Sacrament? or rather leave that traditional word which engendereth strife rather than godly edifying, and say, Be no true Seal of the Covenant? (QQQQ) Vide supra. F. (RRRR) john's. Plea, p. 291. Whether it be not best to celebrate the Lords Supper where it can be every Lord's day; this the Apostles used to do; by so doing we shall return to the entire practice of the Churches in former ages. (SSSS) How corrupt is the sign of the Cross, kneeling and uncovering of the head at the Lords Supper, and such things which Scripture prescribes not, but men have taken upon themselves, thus breaking the second command, and joining their Posts and Thresholds with the Lords. Men are thus drawn away from the simplicity of the practice used by Christ and his Apostles, who sat when they ate and drank and did no more discover then before. (TTTT) john's. Plea, p. 294. To have love feasts on the days of the Lords Supper, it is a thing indifferent to keep or leave them, as they shall be used or abused, or as every Church shall find them to be most expedient for their estate. (VWV) Bar. Refut. p. 43. Not here to mention the binding of the Faith of the Church to an Apocrypha Catechism. Idem. Disc. p. 142. They are not ashamed to Preach and publicly Expound in their Church, their fond Apocrypha Catechisms. XXXX. Bar. Disc. p. 76. Their forged patchery, commonly called The Apostles Creed. YYYY. His Refut. p. 48. What Scripture can you bring for the blasphemous Article of Christ's descent into hell? ZZZZ. Cans Necessity, p. 44. Bare reading of the Word, and single Service-saying, is an English Popery; and far be it from the Lords people to hear it; for if they would do so, they would offer to the Lord a corrupt thing, and so incur that curse of Malachi. AAAAA. Johns. Enquiry, p. 7. We have in our Church the use of the exercise of Prophecy, spoken of, 1 Cor. 14. in which some of the Brethren which are for gifts best able, though not in Office of the Ministry, deliver from some portion of Scripture, Doctrine, Exhortation, Comfort; sometimes Two at a time, sometimes more. BBBBB. Johns. Enquiry, p. 7. Then, if there be occasion, upon the Scriptures treated, or questions propounded and answers made. Bar. Disc. p. 139. In that his privileged Tub, he may speak of what be list; none of his auditory have power to call in question, correct, or refuse the same presently or publicly. CCCCC. Rob. Apol. p. 38. Prorsus inauditum ante haec nostra saecula sive inter gentes, sive inter Judaeos, sive inter Christianos ut Judicia publica aliive actus naturae publicae privatim aut seclusa plebe exercerentur. Ibid. p. 51. Per plebem cujus Libertatem & Jus suffragandi in negotiis vere publicis asserimus, non intelligimus pueros & mulieres, sed solos viros eosque adultos. DDDDD. Brown's Life and manners of all true Christians, in the Preface, or Treatise of Reformation without tarrying for any; and of the wickedness of those Preachers which will not reform till the Magistrate command or compel them, p. 8. Know ye not that they which have their full and sufficient authority and calling, are not to care for a further authority? And hath not every lawful Pastor his full authority? Ibid. p. 8. The Lord did not only show them the Tabernacle, but bade them make it: But these men will not make it at all, because they will tarry for the Magistrate. Ibid. p. 10. They could not force Religion, as you would have the Magistrate to do: And it was forbidden to the Apostles to preach to the unworthy, or to force a planting or government in the Church. The Lord's Kingdom is not by force, neither durst Moses nor any of the Kings of Judah force the people, by Law or by power, to receive the Church-Government: But after they received it, if then they fell away, and sought not the Lord, they might put them to death. They do cry Discipline, Discipline, that is, for a civil forcing to imprison the people, or otherwise, by violence to handle and beat them, if they would not obey them. Ibid. p. 11. The Lord's people is of the willing sort, they shall come unto Zion, and inquire the way unto Jerusalem, not by force nor compulsion, but with their faces thitherward: And p. 12. Because the Church is in a Commonwealth, it is of the Magistrates charge, that is, concerning the outward Provision and outward Justice they are to look; but to compel Religion, to plant Churches by power, and to force a submission to Ecclesiastical Government, by Laws and Penalties, belongeth not to them, neither yet to the Church. EEEEE. Confess. p. 32. Leaving the suppression of this Antichristian estate to the Magistrate, to whom it belongeth. FFFFF. Bar. Refut. In the Preface. We acknowledge the Prince ought to compel all his Subjects to the hearing of God's Word, in the public exercises of the Church; yet cannot the Prince command any to be a member of the Church, or the Church to receive any without assurance by their public Profession of their own Faith, or to retain any longer than they continue to walk orderly in the Faith. GGGGG. Bar. Disc. p. 245. When Princes depart from the Faith, and will not be reduced by admonition or reproof, they are no longer to be held in the Faith of the Church, but are to receive the censure of Christ, as any other, and to be cut off as withered branches: The Church cannot, neither hath in her power to defer the sentence of Excommunication any longer, on hope of further trial, because they have had already that trial which God alloweth; it is a Leaden rule to proceed to the sentence of Excommunication with a Leaden-heel, when the sin is ripe. Ibid. p. 15. Which censures, if the Prince contemn, he contemneth them against his own soul; and is thereupon, by the power of the Church disfranchised out of the Church, and to be delivered over to Satan, as well as any other offender. HHHHH. Johns. Inqui. p. 70. We hold it Antichristian to entertain or admit any appeal from one Church to another; the highest ordained by the Lord for all sinners, is that Church whereof the sinner is a member. And therefore, in urging our Church to submit to another Church, they sought to draw it to Antichristian bondage. JIIII. Bar. Dis. p. 84. I am persuaded, that the Magistrate ought not to make permanent Laws of that the Lord hath left in our Liberty. Ibid. p. 255. We approve all the Laws of God, to be most holy and inviolable, and all-sufficient both for Church and Commonwealth, and the perfect instruction of every Member and Officer of the same, in their several duties, so that nothing is now left to any mortal man of what high dignity and calling so ever, but to execute the Will of God according to his Word. KKKKK. Bar. Disc. p. 108. God will have his Laws and Statutes kept, and not altered according to the State and Policy of times; for these Laws were made, not for the Jews estate, as Master Calvin teaches; but for all mankind, especially for all the Israel of God, from which Laws it is not lawful in judgement to decline to the right hand, or to the left. By the neglect of these Laws, the whole world overflows with sin. Ibid. p. 212. In the Commonwealth they have abrogated all Gods Judicial Laws, and cut them off at one blow, as made for the Commonwealth of the Jews only, as if God had no regard of the conversation of other Christians, or had left the Gentiles in greater liberty to make Laws and Customs to themselves. LLLLL. Ibid. Hereby it cometh to pass that so many ungodly Laws are decreed, and the whole course of Justice perverted, that so many capital mischiefs as God punisheth by death, such as blaspheme the Name of the Lord, open Idolatry, Disobedience to Parents, are not by Law punished at all: Incest and Adultery, are either passed over, or punished by some light or trifling punishment. Ibid. p. 155. The High-Commission punishes the most execrable Idolatries but with prisons or forfeitures, making it a pecuniary matter, contrary to God's Word. MMMMM. 1. Vide HHHH. MMMMM. 2. Bar. Dis. p. 211. Theft, if above thirteen pence, is punished by death. NNNNN. Bar. Dis. p. 55. The University of Oxford and Cambridge have the same Popish and Idolatrous beginning with the Colleges of Monks, Friars and Nuns; and these Vermin had, and still do retain the same insufferable and incurable abuses; therefore Queen Elizabeth ought by good right to abolish them as her Progenitors did the Abbeys. OOOOO. Ibid. p. 177. They repair to the Universities to be instructed in Heathen and vain Arts: The Churches of Christ have not such Heathenish and Idolatrous customs; they have no such profane Arts, vain Education and Literature. Ibid. p. 56. We find them all generally the Seed of unbelievers, nourished in all manner of Profaneness, Heathenism, vain and ungodly Sciences; their Education from their cradle is ungodly in the common Schools, where they must learn their Greek and Latin from lascivious Poets or Heathenish Philosophers: With this Liquor are their Pitchers at first seasoned; there are they trained up in Logic, Rhetoric and Philosophy; which Learning they draw from Aristotle, Cicero, and such like; there they learn to speak by Art Syllogisms and Tropes. Idem. Refut. p. 89. This I dare affirm, that from the Book of God, they never derived these their Colleges, Schools, Halls, Orders, and Degrees; that I may not say Arts, Authors, Exercise, use of Learning, Disputations, Commencements. They fight with their School-Learning, vain Arts, Philosophy, Rhetoric, Logic, against the Truth and Servants of God. PPPPP. Vide supra. N, O. QQQQQ. Vide RRRRR 2. RRRRR 1. Bar. Dis. p. 179. In the Church of Christ, the name and offices of Chancellor, Vice-Chancelor, Dean of Faculty, Masters of Colleges, Fellows, Beadels, Bursours, and all their several Statutes and Customs are strange; as also, their manner of Degrees, Disputing for their Degrees, and Order of Teaching: Neither have any such Universities, Colleges, Society of Scholars, any ground of the Word of God. I see not why they should have any more toleration than their elder Brethren, the Monks, who every way had as great colour of Holiness, and show of Utility to the Church, as they: They have all one and the same Hellish Original they had; and these still retain the same blasphemous incurable abuses, which can no ways be reform but by their utter dissolution. RRRRR 2. Bar. Dis. p. 177. The English of Christian Religion, and Profession of the Gospel, I can well away with; but this English Romish abstract of Divinity, I am assured, came forth of this same Forge that the Title of the supreme Head of the Church; and cannot by all the glosses they can devise, be made other then most high blasphemy against the person of Christ, who is the only Universal Doctor of all his Disciples. Ibid. p. 56. If they continue still, and give their mind to the study of Divinity as they call it, which is as much as to say, The reading of men's writings; with these Feathers they flee, with these eyes they see; which Books being taken from them, they are as mute as fish, as blind as moles. Ibid. Their Divinity is traditional, wholly derived from other men's Books and Writings, both for the understanding, dividing, and interpretation of all Scripture; as also for all Questions, Doctrines, and Doubts that arise; and not springing from the Fountain of God's Spirit in themselves, according to the measure of Knowledge, Faith and Grace given unto them. SSSSS. Bar. Disc. p. 146. It were much better for the whole Church, that for Prophecy and Doctrine, Preachers would lay aside all Authors, and be take themselves wholly to the Book of God: So should that Book be more sound understood, so should they see with their own eyes, and not other men's. TTTTT. Bar. Disc. p. 56. These Questions, as also the whole Scripture, must in these their Schools and Disputations, be insufferably corrupted, wrested, blasphemed, according to the lusts of these Philosophical and Heathen Disputers, which here must handle, divide, discuss according to their vain affected Arts of Logic and Rhetoric: All these prizes must be played in Latin, that the Learning may the more, and the Folly the less be perceived, lest even the common people should hiss them off the Stage if they spoke in English. Ibid. p. 52. They give liberty to their wits in their learning to deface, strive, and dispute against the holy known Truth of God, tossing it as a Tennis Ball amongst them, both publicly in their Schools, and privately in their Colleges amongst them. VWW. Bar. Refut. p. 124. I would not here that any should think we condemn any lawful Art, or any necessary Science, or any Holy Exercise, or Schools of Institution. Let their Arts and Sciences be necessary and Godly, not vain, curious, unlawful: Let them be taught, not in a vainglorious or superstitious manner, but in all sobriety, and the fear of God; If their Universities were framed to these Rules, it were good. CHAP. III. The Original and Progress of the Independents, and of their Carriage in New-England. THe Sect (if so without offence it may be called) which this day is the subject of the most discourse, Independency the smallest of all the Sects of the time for number, but greatest for worth of its followers. and the object of the greatest passions; some pouring out upon it more of their love and hope, others of their anger and fear, than were convenient, is that of Independency. Of all the by-paths wherein the wanderers of our time are pleased to walk, this is the most considerable; not for the number, but for the quality of the erring persons therein. There be few of the noted Sects which are not a great deal more numerous; but this Way, what it wants in number, supplies by the weight of its followers. After five year's endeavours and great industry within the Lines of the City's Communication, they are said as yet to consist much within One thousand persons; men, women, and all who to this day have put themselves in any known Congregation of that way, being reckoned. But setting aside number, for other respects they are of so eminent a condition, that not any nor all the rest of the Sects are comparable to them; for they have been so wise as to engage to their party some of chief note, in both Houses of Parliament, in the Assembly of Divines, in the Army, in the City and Countrey-Committees; all whom they daily manage with such dexterity and diligence, for the benefit of their Cause, that the eyes of the world begin to fall upon them more than upon all their fellows: It will be requisite therefore that with the greater care we give an account of them. Of this our Account there shall be three parts. The first, The division of the following matter. An History of their Original and Progress▪ to that height wherein now they stand. The second, A Narrative of their Tenants. The third, A Conation of some of their prime Principles. Concerning, ●eir Original; the Separatists were their Fathers. Independents, the Separatists offspring. This is demonstrable, not only by the Consanguinity of their Tenants, the one having borrowed all their chief Doctrines and Practices from the other, but also by deduction of their Pedigree in this clear line. Master Robinson did derive his way to his separate Congregation at Leyden; a part of them did carry it over to Plymouth in New-England; here Master Cotton did take it up, and transmit it from thence to Master Goodwin, who did help to propagate it to sundry others in Old-England first, and after, to more in Holland, till now by many hands it is sown thick in divers parts of this Kingdom. But the manner how this seed did grow, is not unworthy consideration. 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. When the Separatists for whole Fifty years had over-toiled themselves for little purpose, their horrible Divisions, wheresoever they set up, marring their increase; behold▪ at the very point of time when their Spunk was dying, and their little smoke, both at Amsterdam and Leyden, was well-neer vanished, God in his secret providence permitted the tyranny of Bishops, which first had begotten them, to put new life in their ashes, and bring them back from their grave, to that vigour wherein now they appear. After the death of Ainsworth, the Brownists at Amsterdam came to a small unconsiderable handful, and so yet they remain. No other at that time in the whole world were known of that Religion, but a small company at Leyden, under Master Robinson's Ministry; which, partly by Divisions among themselves, and partly by their Pastors deserting many of their Principles, was well-neer brought to nought: Only about the Twenty eighth, as I take it, or the Thirtieth year of this Age, some of them going over, for a more commodious habitation, to New-England, did persuade their neighbours who sat down with them there at New-Plymouth, to erect with them a Congregation after their separate way (A). By what means these ashes were kindled. This Congregation did incontinent leaven all the vicinity. The Planters in New-England, so far as their own informations give notice, not minding Religion for many years after their first enterprise (B), were ready to receive, without great question, any pious form which might be presented by their neighbours, whose mind served them to be active in such ●ers. Also that way of new Plymouth, beside the more than ordinary show of devotion, did hold out so much liberty and honour to the people, that made it very suitable and lovely to a multitude who had lately stepped out of the Episcopal thraldom in England, to the free air of a new world. However it was, without any noise in a few years, the most who settled their habitations in that Land, did agree to model themselves in Churches after Robinson's pattern. This for a time, was either not known, or not regarded in England. The first who appeared in any displeasure at it, Master Cotton at first a great opposite to that way. was Mr. Cotton; for this reverend man, howsoever he had fallen off from the practice of some, & but of some of the Ceremonies, & was distasted with Episcopal Government, yet so long as he abode in England, minded no more than the old nonconformity: In all his opposition to the Episcopal corruptions, he went not beyond Cartwright, and the Presbyterians. With the way of the Separatists he was then well acquainted, but declared himself against it in print, as in his Preface to Master Hildershams' Sermons upon John, may be seen to this day (C). Neither thus alone, but a very little before his voyage to New-England, so soon as he understood of the prevailing of Robinson's way there, such was his zeal against it, he wrote over to the Ministers who had been the chief instruments of bringing these Churches under that yoke, admonishing them freely of their falling from their former judgement, and that their new Reformation was no other but the old way wherein the Separatists had walked, to the grief and offence of the Antiepiscopal party in England, and of the whole Protestant Churches (D). Notwithstanding this admonition, Master Cotton with little ado, became the great patron of that Error. the Brethren there went on in their way, yet without any hazard to others, till the 1634. as I take it, or 1635. year of our Lord God, when the yoke of Episcopal persecution in England became so heavy on the necks of the most of the godly, that many thousands of them did flee away, and Master Cotton among the rest, to join themselves to these American Churches. Here it was when that new way began first to be dangerous to the rest of the world. For Master Cotton, a man of very excellent parts, contrary much to his former judgement, having fallen into a liking of it, and by his great with and learning, having refined it, without the impediment of any opposition, became the great instrument of drawing to it, not only the thousands of those who left England, but also by his Letters to his friends who abode in their Country, made it become lovely to many who never before had appeared in the least degree of affection toward it. Master Cotton the misleader of Master Goodwin and others. Before his departure from England, by conferences in London, he had brought off Master Davenport and Master Goodwin, from some of the English Ceremonies (E); but neither of these two, nor himself at that time, did mind the least degree of Separation (F); yet so soon as he did taste of the New-English air, he fell into so passionate an affection with the Religion he found there, that incontinent he began to persuade it, with a great deal more zeal and success then before he had opposed it (G): His convert Master Goodwin, a most fine and dainty Spirit, with very little ado, was brought by his Letters from New-England, to follow him unto this step also of his progress, and that with so high an estimation of his new Light, that he was bold to boast of it in terms a little beyond the lines of moderation (H). Master Cotton often deceived, hath given his patrociny to divers gross Errors. Why God permits great men to fall in evident Errors. It had been happy for England, that Master Cotton had taken longer time for deliberation, before that change of his mind: He might have remembered his too precipitant rashness in former times, both to receive, and to send abroad to the world such Tenants whereof after he had cause to repent. God in wisdom permits his dearest children to set black marks on their own faces, not only to keep themselves in humility and suspicion of their own hearts, but to divert others from idolising their gifts, and setting up their persons as a pattern for their too sudden imitation. I would not willingly detract from any man's reputation; I am oft ready enough, both to hear with contentment, and liberally to speak to the praises of men much inferior in my thoughts to Master Cotton: Yet when his gifts are turned into snares, when they become occasions of stumbling, and, contrary to the mind of the giver, are made inducements to follow him in his wander; I am of opinion, that neither Piety nor Charity will hinder to remark his evident and known failings: That as his eminent endowments are strong invitations to run after him; so the mixture of clear weakness may be a retractive to every prudent man, and a caveat from God, to beware of his ways, as well as of any other man's. I take it for a great mercy of God to simple ones, that the most, if not all, who have offered themselves to be Ringleaders in any Heresy or Schism, or other by-way, have ever been permitted to fall into some evident folly; to the end, that they whose simplicity made them too prone to be misled by the strength of pregnant wits, and the lustre of excellent gifts, which in the most of Sectaries to this day, have ever been apparent, might be held in the love of the truth, and made cautious of being led aside by them in whose footsteps a very blunt eye might perceive the print of an evil spirit. Not to speak of Master Cottons long continuance in the Errors of his education, His Prelatical Arminian and Montanistick Tenants. sundry whereof stuck to him as he confesseth all the time of his abode in England (ay): Nor of his more dangerous fall into the gulf of Pelagianism, some of the Arminian Errors, from which the writings of Dr. Twisse are said to have reclaimed him (K); However, the Doctor doth say, that he hath no assurance of his recantation to this day, and therefore was willing that his Treatise against Master Cottons erroneous writings should be published to the world. To pass by also that which I have heard of some gracious Ministers of his old Montanism, wherein some think he remaineth to this day. That which I point at, is, another more dangerous fall, His Antinomy and Familism. which as already it hath much humbled his spirit, and opened his ear to instruction, and I trust it will not leave working till it have brought him yet nearer to his Brethren: So to the world's end, it cannot but be a matter of fear and trembling, to all who shall know it, and of abundant caution to be very wary of receiving any singularity from his hand without due trial. That which I speak of, is, his wand'ring into the horrible Errors of the Antinomians and Familists, with his dear friend Mistress Hutchinson; so far, that he came to a resolution to side with her, and separate from all the Churches in New-England, as legal Synagogues. The truth of this horrible fall, if ye will not take it from the parties themselves, the followers of Mistress Hutchinson, who ofttimes were wont to brag of Master Cotton for their Master and Patron (L); nor from the Testimony of Master Williams (M), who had as much occasion to know it, as any man else; and if I mistake not the humour of the man, is very unwilling to report a lie of his greatest enemy. Yet we may not reject the witness of Master Winthrop, the wisest of all the New-English Governors hitherto, and of Master Wells, a gracious Minister of that Land, in their Printed Relations of the Schisms there, both those, albeit, with all care and study they endeavour to save Master Cottons credit, yet let the truth of Master Cottons seduction fall from their Pens in so clear terms as cannot be avoided; for however, what they speak of the erring of the most eminent in place, might be applied to the Governor for the time (N 1.): Yet when they tell us, that the most of the Seducers lived in the Church of Boston, and that the whole Church of Boston, except a few, were infected with that Leprosy, and that none of them were ever-called to an account by the Presbytery of that Church till after the Assembly, though the Pastor of that Church, Master Wilson, was always exceedingly zealous against them; also that in face of the General Court, Mistress Hutchinson did avow Master Cotton alone, and Master Wheelwright, to Preach the truth according to her mind; and that Master Cotton himself, before that same Court, did openly descent, even after the Assembly, from all his Brethren about Wheelwrights Doctrine. These, and other the like informations, are so clear, that no art will get Master Cotton freed (N 2.) I have been also informed by a gracious Preacher, who was present at the Synod of New-England; that all the Brethren there, being exceedingly scandalised with Master Cottons carriage, in Mistress Hutchinsons' process, did so far discountenance, and so severely admonish him, that he was thereby brought to the greatest shame, confusion, and grief of mind that ever in all his life he had endured. But leaving the person of Master Cotton, if not the Author, yet the greatest promoter and patron of Independency, we will go on with the way itself. Independency large, as unhappy as Brownism. What Master Cotton, and the Apologists, his followers, have testified of God's displeasure and judgements upon the way of the Brownists (O), is as evidently true of the way of the Independents; not only because, as it will appear hereafter, both ways really are one and the same: But also, because in the comparison of the events which have befallen to both ways, it will be seen that the miscarriages and (because of them) the marks of God's anger have been more manifest upon this latter way then upon the former. Independency brought to the utmost pitch of perfection which the wit and industry of its best patrons were able to attain, having the advantage of the Brownists fatal miscarriages, to be exemplary documents of wisdom, being also assisted and fenced with all the security that Civil Laws of its friends own framing, and gracious Magistrates at their absolute devotion, could afford; notwithstanding in a very few, less than one week of years, hath flown out in more shameful absurdities than the Brownists to this day, in all the fifty years of their trial, have stumbled upon. The verity of this broad assertion shall be palpable to any who will be at the pains a little to consider their proceedings in any of the places wherever yet they had any settled abode: Wherefore so much of the Independent way lies yet in darkness. for however much of their way be yet in the dark, and in this also their advantage above the Brownists is great; that in their Discords none of themselves have proclaimed their own shame; none that have fallen from them, have of purpose put pen to paper, to inform the world of their ways; neither have any of them been willing to reply to any of the Books written against them, that did put a necessity upon them to speak out the truth of many heavy imputations which with a loud voice by many a tongue are laid on them; choosing rather to lie under the hazard of all the reproach which their unfriendly reports could bring upon them, then to make an Apology, wherein their denial might bring upon them the infamy of lying, or their grant the fastening, by their own testimony, upon the back of their party the Crimes alleged against them: Notwithstanding so much is broken out from under all their cover, as will make good what hath been said. Hitherto they have had but three places of abode, New-England, Holland, London. That any where else they have erected Congregations, I do not know. Of their adventures in these three places, we will speak a little. In New-England, The fruits of Independency in New England. when Master Cotton had gotten the assistance of Master Hooker, Master Davenport, and sundry other very worthy Ministers, beside many thousands of people whom God in his mercy did send over to that new world, to be freed from suffering and danger, in the day of their Country's most grievous calamities; being there alone, without the disturbance of any enemy either within or without, What were the fruits of their Churchway? First, 1. It put thousands of Christians in the condition of Pagans. it forced them to hold out of all Churches and Christian Congregations, many thousands of people who in former times had been reputed in Old-England very good Christians. I have heard sundry esteem the number of the English in that Plantation to exceed Forty thousand men and women: when Master Cotton is put to it, he dares hardly avow the one half of these to be members of any Church (P): But if we do believe others who were eye-witnesses also, they do avow, That of all who are there, Three parts of Four will not be in any Church (Q 1.). To us it seemeth a grievous absurdity, a great dishonour to God, and cruelty against men, to spoil so many thousand Christians, whom they dare not deny to be truly religious, of all the privileges of the Church, of all the benefits of Discipline, of all the comfort of any Sacrament, either to themselves, or to their children; to put them in the condition of Pagans, such as some of them profess all Protestants to be who are not of their way (Q 2.). 2. It mars the conversion of Pagans to the Christian Religion. A second evil of their Way, is, That it hath exceedingly hindered the conversion of the poor Pagans; God in great mercy having opened a door in these last times to a new world of reasonable creatures for that end, above all, that the Gospel might be preached to them, for the enlargement of the Kingdom of Christ. The principles and practice of Independents, doth cross this blessed hope. What have they to do with those that are without? Their Pastors preach not for conversion, their relation is to their Flock, who are Church-members, converted already to their hand by the labours of other men, before they can be admitted into their Church. Of all that ever crossed the American Seas, they are noted as most neglectful of the work of Conversion. I have read of none of them that seem to have minded this matter (Q 3.): only Master Williams in the time of his banishment from among them, did assay what could be done with those desolate souls, and by a little experience quickly did find a wonderful great facility to gain thousands of them to so much and more Christianity, both in profession and practice, then in the most of our people doth appear (R). But the unhappiness of these principles whereof we speak, 3. It did bring forth the foulest Heresies that ever yet were heard of in any Protestant Church. did keep him, as he professeth, from making use of that great opportunity and large door which the Lord there hath opened to all who will be zealous for propagating of the Gospel (S). Thirdly, the fruits of Independency may be seen in the profession and practices of the most who have been admitted, as very fit, if not the fittest members of their Churches. These have much exceeded any of the Brownists that yet we have heard of; first, in the vileness of their Errors; secondly, in the multitude of the erring persons; thirdly, in the hypocrisy joined with their errors; fourthly, in malice against their neighbours, and contempt of their Superiors, Magistrates and Ministers for their opposition to them in their evil ways; and lastly, in their singular obstinacy, stiffly sticking unto their errors, in defiance of all that any upon earth could do for their reclaiming, or that God from heaven, almost miraculously, had declared against them. All this I will make good, by the unquestionable Testimonies of their loving friends. For the vileness of their Errors: A few examples of the many abominable Heresies of the New-English Independents. They did avow openly the personal inhabitation of the Spirit in all the godly, his immediate revelations without the Word; and these as infallible as Scripture itself (T): This is the vilest Montanism. They avowed further, with the grossest Antinomians, That no sin must trouble any child of God: That all trouble of conscience for any sin, demonstrates a man subject to the Covenant of Works, but a stranger to the Covenant of Grace (V): That no Christian is bound to look upon the Law as a rule of his conversation (X): That no Christian should be pressed to any duty of holiness (in). 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 Christ's Manhood was not now in the heavens (CC), but that his body was his Church. These abominable errors, and many more of this kind, 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; The greatest part of th●ir chief Churches were infected with these errors. Th● pigsty of these Heretics seemed to be singular. this is said to have been incredible; not only 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 Hypocrisy of these Heretics, 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 (TWO): In their prayers, ravishing affections, and heavenly expressions (KK): All their singular opinions, were for the advancing of Freegrace (LL); For the glorious light of the Gospel; for the setting up of naked Christ on his Throne (MM). Their malice against all who opposed them, was singular, especially against all their Orthodox Ministers, 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 only true Preachers of the Covenant of Grace; they extolled them to the skies, avowing, that since the Apostles days, none had received so much Gospel-Light, as they (OO): But the rest of the Preachers, not only 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 Baal's Priests, Legal Preachers, Popish Factors, Scribes and Pharisees, Enemies to the Gospel, void of the Spirit of Grace (QQ). and Magistrates. Their contempt of the Magistrates was as great as of the Ministers: Their late Governor they professed was a true friend to Christ, and Freegrace (RR); but Master Winthrop their present Governor, and the most of the Magistrates, they proclaimed enemies of Grace, Persecutors, Antichrists, Ahabs, Herod's, pilate's, whom God would destroy (SS). Their Preacher, Master Wheelwright, would exhort the people in his Sermon, to deal with the Magistrates as such, remembering them how Moses had killed the Egyptian (TT). Their Errors in opinion did draw on such seditious practices, as did well near overturn both their Church and State. Their Heresies did bring on so dangerous seditions, as in a short time did put their Commonwealth in a clear hazard of utter ruin (W); for the Heretics had drawn to their side, not only multitudes of the people, but many of the ablest men for parts, in all Trades, especially the Soldiers (XX). They kept such intimate familiarity, and open correspondence with the most eminent men of the Land; Mistress Hutchinson, and the late Governor, 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 Governor, Master Winthrop, to prevent their designs, to put the former Governor, 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 expressly upon fear, lest the Tragedy of Munster should be acted over again in New-England (AAA). Master Williams told me, that he was employed to buy from the Savages, for the late Governor, and Master Cotton, with their followers, a proportion of Land without the English Plantation, whither they might retire and live according to their own mind, exempt from the Jurisdiction, Civil, and Ecclesiastic, of all others. Master Williams was in so great friendship with that late Governor, when he told me so much, That I believe he would have been loath to have spoken any untruth of him. Their obstinacy in all these things was truly marvellous; Their proud obstinacy against all admonitions was marvellous. for after all the pains which their godly Pastors took upon them, in Preaching, in Conference, in Public 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 chief Leaders, punishing Mistress Hutchinson with a monstruous birth of more than thirty misshapen Creatures at one time (BBB), and Mistress 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 Errors, they fell into many more, both Errors and Schisms (EEE). And Mistress 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 burned herself, 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 stoutness of many, especially of the late Governor, whose hand in all that business was chief, that to this day if you will confer with them, they will assure, That Mistress Hutchinson was much mistaken and wronged; that she was a most pious woman, and that her Tenants 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 Errors; though their general Assembly had confuted and condemned them, yet still she was permitted to go on, till the zeal of the new Governor, 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 process against her; and when the process 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 Mistress 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 Errors, but her other practices especially, her gross lying (HHH). In the midst of their profession of eminent piety, the profanity of many of them was great. The profaneness also of these persons is considerable, their profession of piety being so fair, that they avow their standing aloof from all the Reformed Churches as unclean, because of their mixture with the profane multitude. Beside all that is said of their Heresies, Schisms, Contentions, Contempt of Magistrates and Ministers, all which are the profane works of the flesh: We read of further pollution, breaking out among them, as both Master Cotton, and Master Wells do testify (III). Out of the Governor, Master Winthrops Narration, I remark one abomination, which to me seems strange, That the Midwives, to their most zealous women, should not only have familiarity with the devil; but also in that very service, should commit devilish Malefices, which, so far as they tell us, were not only passed over without punishment, but never so much as inquired after (KKK). All this and more, we read of the Independents in New-England, in one short Narration of two or three year's accidents among them; what if we had their full History from any faithful hand? it seems that many more mysteries would be brought to light, which now are hid in darkness. It is not our intention to bring any man to a prejudice, Notwithstanding all this, we desire from our heart, to honour and imitate all and every degree of Truth or Piety, which did ever appear in any New-English Christian. or the least distaste of the Grace and Gifts which God hath bestowed on Master Cotton or any other in New-England would to God, that all our Questions with them, were come to that issue; they should find us here as willing as their greatest admirers, to prise, to embrace, and as our weakness will permit, to imitate what ever good did shine in any of them: But we have made these Observations from what themselves have written, to bring if it be possible, their own hearts; or if this be desperate, yet the minds of others, to a suspicion of that their new and singular way, which the Lord hath so manifestly cursed with bader fruits, and greater store of them then ever yet did appear upon the Tree of Brownism, which they do so much disgrace as an unlucky Plant: notwithstanding, all the Gifts and Graces wherewith Ainsworth, Robinson, and some others of its Branches, have been adorned by God in as rich a measure as have been seen in any, who to this day have engrafted themselves into their new and bitter root of Independency. The Testimonies. (A) Master Cottons Letter to Skelton, p. 3. Your other Error that our Congregations in England, are none of them particular Reformed Churches, requireth rather a Book then a Letter to answer it. You went hence of another judgement, and I am afraid, your change hath sprung from New-Plymouth men, whom though I much esteem as godly loving Christians; yet their Grounds, which for this Tenent they received from Master Robinson, do not satisfy me, though the man I reverence as godly and learned. Rathbones' Narration, p. 1. The Church at New-Plymouth was as I am informed, one of the first Churches that was settled in New-England, having been a part of Master Robinson's Church in Holland, that famous Brownist, from whence they brought with their Church Opinions and Practices; and which they there still hold without any alteration, so far as ever I could learn. Master W. an eminent man of the Church at Plymouth, told W. R. that the rest of the Churches of New-England came at first to them at Plymouth, to crave their direction in Church courses, and made them their pattern. (B) Vide Purchase Pilgrims in his discourses of America, in divers Letters from New-England. (C) Cottons Letter to the Reader before Hildershams' Commentary upon John, 1632. That one Letter of his to a Gentlewoman against the Separation, which without his consent a Separatist Printed, and Refuted, hath so strongly and clearly convinced the Iniquity of that way, that I could not but acknowledge in it, both the wisdom of God, and the weakness of the Separatists: His wisdom in bringing to light such a beam of his Truth by the hand of an adversary, against the mind of the Author; and the weakness of the other, to advance the hand of this Adversary, to give himself and his cause such a deadly wound in open view, as neither himself nor all his associates can be able to heal; in which respect, I conceive it was that the industrious Doctor Willet styleth this our Author, Schismaticorum qui vulgo Brownistae vocantur Malleus: The Hammer of Schismatics whom they commonly call Brownists. (D) Vide supra. A. (E) Edwards Antapology, p. 17. Knowing something of the story of Master goodwin's first coming to fall off from the Ceremonies, having seen and perused the Arguments that past betwixt him and Master Cotton, and some others: Master Goodwin assured me some months after his going off, that he had nothing to say, but against the Ceremonies the Liturgy offended him not, much less dreamt he of this Churchway he since fell into. (F) Cottons Letter from New-England to his friends at Boston, October 5. 1635. Some other things there be, which were I again with you, I durst not take that liberty which some times I have taken: I durst not join in your Book-Prayers. (G) Ibidem. I durst not now partake in the Sacraments with you, though the Ceremonies were removed. I know not how you can be excused from Fellowship of their sins, if you continue in your place. While you and some of my other friends continue with them, I fear the rest will settle upon their Lees with more security. The wise-hearted that left their Stations in Israel, I doubt not, were some of them, if not all, useful and serviceable men in their places; yet they did themselves and their Brethren more good service in going before their Brethren, as the Goats before the Flocks, Jere. 50.8. then if they had tarried with them to the corrupting of their own ways. 2 Chro. 11.14, 16. Antap. p. 32. After his going into New-England, and falling into the Churchway there, and sending over Letters into England about the new way, presently after these Letters began the falling off and questioning Communion in our Churches. (H) Antap. p. 32. One of you, to wit, Master Goodwin was so engaged in his thoughts of one of the Ministers of New-England, to wit, Master Cotton, by whom I am sure, he was first taken off, that he hath said, there was not such another man in the world again. Ibidem, p. 22. One of you told some friends, that he had found out a Form of Church-Government, as far beyond Master Cartwrights, as his was beyond that of the Bishops. Master William's Examination of Master Cottons Letter, p. 47. Some of the most eminent amongst them have affirmed, that even the Apostles Churches were not so pure, as the new English Churches. (ay) Vide supra. F. (K) Antap. p. 40. He hath had his Errors, and I refer you for proof to his discourse about clearing the Doctrine of Reprobation. See the Preface of Doctor Twisse his Answer. (L) The short Story in the Preface, par. 10. What men they saw Eminent in the Country, and of most 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 years 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, a Officer amongst them, had private and public 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 Governor and some of the Magistrates than were friends of Christ and Freegrace, but the present were enemies. The former Governor never stirred out but attended by the Sergeants with Halberds or Carrabines, but the present Governor 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 months they outwent their Teacher. Ibidem, p. 33. Upon 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 Ministry in this Country, saying That none of them did preach the Covenant of Freegrace but Master Cotton. She told them that there was a wide difference between Master Cottons Ministry and theirs; and that they could not hold forth a Covenant of Freegrace, 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 public view consented with the rest; yet the Leaders in these Erroneous ways, stood still to maintain their new Light; Master Wheelwright also continued his preaching after his former manner; and Mistress Hutchinson her wont 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 suppress them by Civil Authority. (O) Apologetical Narration, p. 5. We had likewise the fatal miscarriages and shipwrecks of the Separation, whom you call Brownists, as Landmarks 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 witness, 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 public, both by men and women, before they be admitted, that three parts of the people of the Country 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 sense, Heathens, that is, the Nations or Gentiles, in opposition to the people of God, which is the only 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 easy for myself, long ere this, to have brought many thousands of these Natives, yea, the whole Country to a far greater Antichristian conversion, than ever was heard of in America. I could have brought the whole Country to have observed one day in seven: I add, 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. Woe 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. William's Key unto the language of America, p. 9 To which I could easily have brought the Country, but that I was persuaded, and am, that God's 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 wait 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 child of God must never trouble him. Trouble in conscience for sins of Commission, or for neglect of duties, showeth 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 Holiness. (Z) Short story Preface, p. 13. Their Leaders fell into more hideous delusions, as that the souls of men are mortal like the Beasts. (AA) Short story, p. 59 These who are united to Christ, have in this life new bodies, and two bodies. (BB) Ibid. She knoweth not how Jesus Christ should be united to this our fleshly body; these who have union with Christ, shall not rise with the same fleshly body; and that the Resurrection mentioned in 1 Cor. 15.44. is not meant of the Resurrection of the body, but of our union here in this life. (CC) Ibid. p. 60. We are united to Christ with the same union that his humanity on earth was with his Deity. That she had no Scripture to warrant that Christ's manhood is now is Heaven; but the body of Christ is his Church. (DD) Ibid. Preface, p. 1. You shall see a Litter of ninty one of their brats hung up against the Sun, besides many new ones of Mistress hutchinson's. (EE) Ibid. Multitudes of men and women were infected before they were aware. (FF) Ibid. Preface, p. 7. They had some of all sorts and qualities in all places, to defend and patronise them: Almost in every family, some were ready to defend them as the Apple of their own eye. (GG) Vide supra. N 2. (HH) Short story Preface, pag. 4. They would appear very humble, holy, and spiritual Christians, and full of Christ. (TWO) Ibid. They would deny themselves far, and speak excellently. (KK) Ibid. They would pray with such soul ravishing affections and expressions, that a stranger could not but love and admire them. (LL) Ibid. They lifted up their opinions by guilding them over with the specious terms of Freegrace, Glorious-Light, Gospel-truths', holding out naked Christ. (MM) Vide supra. LL. (NN) Preface, p. 7. O their boldness, pride, insolency, the disturbances, divisions, contentions they raised among us, both in Church and State, and Families, setting division betwixt Husband and Wife! Ibid. p. 9 And seeing a spirit of pride, subtlety, malice and contempt of all men that were not of their mind breathing in them, our hearts were sadded, and our spirits tired. (OO) Ibid. p. 4. Their followers in admiration of them, would tell others, that since the Apostles times, they were persuaded none ever received so much light from God, as such and such had done, naming their Leaders. See also before H. (PP) Short story, pag. 39 She said it was revealed to her long since in England, That all the pack of the Ministers there were Antichristian, so that she durst hear none of them, after Master Cotton and Master Wheelwright were once gone; for they could not preach Christ, and the new Covenant. (QQ) Preface, pag. 8. The faithful Ministers of Christ must have dung cast in their faces, and be no better then legal Preachers, Baal's Priests, Popish Factors, Scribes, Pharisees, and Opposers of Christ himself. (RR) Vide supra. N 1. (SS) Preface, p. 9 The Magistrates were Ahabs, Amazia's, enemies to Christ, led by Satan. (TT) Ibid. These were enemies to Christ; Herod's, pilate's, Scribes and Pharisees, yea, Antichrists; and advised all under a Covenant of Grace, to look upon them as such: And with great zeal did stimulate them to deal with them as such, and alleged the story of Moses that killed the Egyptian, and left it barely so. (W) Ibid. It was a wonder of mercy, that they had not set our Commonwealth and Churches on a fire, and consumed us all therein. (XX) Preface, pag. 7. They had some of all quality to defend them, some of the Magistrates, some Gentlemen, some Scholars, some of our Captains and Soldiers, some in Military Training. (YY) Short story, p. 33. They made full account the day had been theirs. (ZZ) Master Williams in his Discourse to me, assured me hereof. (AAA) Short story, p. 43. Under their conduct, the old Serpent had prepared such an Ambushment, as in all reason would soon have driven Christ and the Gospel out of New-England, (though to the ruin of the instruments themselves, as well as of others) and to the repossessing of Satan in his ancient Kingdom. (BBB) Preface, p. 12. Mistress Hutchinson being big with child, and growing towards the time of her Labour, brought out not one, but thirty monstrous births or thereabouts at once, none at all of them of humane shape. (CCC) Ibid. Mistress Dyer brought forth her birth of a Woman child, a Beast, a Fish, and a Foul, all woven together in one, and without an head. (DDD) Ibid. Though he that runs may read their sin in these judgements, yet, behold the desperate hardness of heart in these persons, and all their followers; they turned all from themselves upon the faithful servants of God that laboured to reclaim them, saying, This is for you ye Legalists, that your eyes might be further blinded by God's hand upon us in your legal ways, that you may stumble and fall, and in the end break your necks in Hell, if ye embrace not the Truth. (EEE) Ibid. p. 5. These persons with many others infected by them, went altogether out of our Jurisdiction into an Island, and there they live to this day most of them, hatching and multiplying new opinions, and cannot agree, but are miserably divided into sundry Sects and Factions. (FFF) Mistress Hutchinson being weary of the Island, went from thence with all her family, to live under the Dutch, near a place in the Map called Hellgate. (GGG) There the Indians set upon them, and slew her and all her family; her daughter, and her daughter's husband; and all their children, save one that escaped. Some write that the Indians did burn her to death, withal that belonged to her. I never heard that the Indians in these parts did commit the like outrage upon any other. (HHH) Vide KKK 1. (III) Ibid. p. 13. They grew also many of them very lose in their practices; for these opinions will certainly produce a filthy life by degrees: As no Prayer in their Families, no Sabbath, insufferable pride, frequent and hideous lying; and some of them became guilty of fouler sins than all these, which I here name not. Cottons third Sermon, 6. Vial, pag. 9 The calamities of the Country are from God; he takes away all; whether by our pride, that we must have every new fashion, and be like the men of the world, in houses, apparel, and the like; or daintiness, that we must have our varieties, though it cost never so much, and no matter what followeth, though it eat up our estates. The Lord hath made use of our folly, and pride, and daintiness, our idleness, and covetousness. Idem. 2. Vial, pag. 26. We know that in England there is no such unfaithful dealing, and hollow heartedness? no such bitterness between Christians. What will befall your posterity, they will degenerate out of measure, by the unfaithfulness of your lives, and the unrighteousness of your promises. (KKK 1.) Short story, p. 44. The Midwife, one Hawkins, was notorious for familiarity with the devil, and now a prime Familist: The most of the Women who were present at Mistress Dyers travel, were suddenly taken with such a violent vomiting, and purging, without eating or drinking of any thing, as they were forced to go home; others had their children taken with Convulsions, which they had not before, nor since, and so were sent for home: So that none were left at the birth, but the Midwife and two other; whereof one fell asleep at such time as the child died, which was about two hours before the birth: The Bed wherein the mother lay, shook so violently, that all who were in the Room perceived it. (KKK 2.) Ibid. p. 63, 64. Then Master Cotton told the Assembly, That whereas she had been formerly dealt with for matter of Doctrine, he had according to the duty of his place, being the Teacher of the Church, proceeded against her unto admonition: But now the case bring altered, and she being questioned for maintaining of untruth, which is matter of Manners, he must leave the business to the Pastor Master Wilson to go on with her; but withal declared his judgement in the case from that in the Revelation, ch. 22. That such as make and maintain a lie, aught to be cast out of the Church; and whereas two or three pleaded that she might first have a second Admonition, according to that in Titus 3.10. He answered, That that was only for such as erred in point of Doctrine; but such as shall notoriously offend in matter of conversation, aught to be presently cast out, as he proved by Ananias and Saphira, and the incestuous Corinthian. Ibid. p. 65. It was observed that she should now come under Admonition for many foul and fundamental Errors, and after he cast out for notorious lying. CHAP. IU. The Carriage of the Independents in Holland, at Rotterdam, and Arnhem. THe fruits of this way in Holland, Independency no fruitful Tree in Holland. are not much sweeter than these we have tasted in New-England. All the time of their abode there, they were not able to conquer to their party more than two Congregations; and these but very small ones, of the English only: For to this day, I have not heard of any one man of the Dutch, French, Scottish, or any other Reformed Church, who have become a Member of any Independent Congregation. Their first Church in Holland was that of Rotterdam, Master Peter● the first Planter of that Weed at Rotterdam. which Master peter's (A) (not the most settled head in the World) did draw from its ancient Presbyterial Constitution, to that new frame which it seemeth he also learned by Master Cottons Letters from New-England. This Church became no sooner Independent, than it run into the way of such shameful Divisions as their Mother at Amsterdam had gone before them. Their Pastor Master Peter's, was soon weary of them, or they of him; for what causes themselves best know; but sure it is, he quickly left them, and went for New-England. The Church was not long destitute of Pastors; Their Ministers, Master Bridge, Master Simpson and Master Ward, renounced their English Ordination, and as mere private men took new Ordination from the people. for about that time Master Ward and Master Bridge came over to them from Norwich, where they ever had lived fully conform, without any contradiction either to Episcopacy or Ceremonies, only they withstood Bishop Wrens last Innovations (B). So soon as they came to Rotterdam, without any long time of adveisement, they conformed themselves to the Discipline which Master peter's had planted (C); They renounced their English Ordination and Ministerial Office, joining themselves as mere private men to that Congregation, which afterward did choose and ordain both of them to be their Ministers (D). It was not long before Master Simpson also came hither from London, and renouncing also his Ordination (E), joined himself as a private member with them. Incontinent they did fall into shameful divisions and subdivisions. Then did the Spirit of Division begin to work among them, and so far to prevail, that Master Simpson malcontent with Master Bridge, for hindering the private members of the flock to prophesy after the Brownists way, did separate himself and erect a new Congregation of his own (F): Betwixt these two Churches, the contentions and slanders became no less grievous than those of Amsterdam betwixt Ainsworth and Jonson's followers; and in this much worse, that they of Rotterdam abode not at one Schism; but after Master Simpsons' separation, broke out again into another subdivision. Master Bridges Congregation was so filled with strife, so shameful slanders were laid upon his own back, that displeasure did hasten the death of his wife (G), and did well near kill himself, making him oft profess his repentance that ever he entered into that society (H). The people without any just cause deposed their Minister. As for Master Ward, his Ministry became so unsavoury to that people, that they did never rest till judicially by their own Authority alone (for Presbytery they had none, and Master Bridge did descent from that act of unjust oppression) they had deposed Master Ward from his pastoral charge (ay). The Commissioners from Arnhem durst not come near the bottom of the business. This act was much stumbled at by divers who were fully persuaded of Master Wards integrity, and at last by the intercession of some from the Church of Arnhem he was restored to his place; but the ground of the controversy was no ways touched: For when the four Commissioners from Arnhem, Master Goodwin, Master Nye, Master Laurence, and another, had met in a Chamber of a private house in Rotterdam, with some Members of that faulty Congregation (K), and so made up their famous Assembly, which the Apologists are pleased to equal, if not to prefer to all the Assemblies they ever had seen (L): Whether that National Synod, wherein Master Nye had seen the flower of the Scottish Nation enter into the Covenant with very great devotion: Or this great Assembly at Westminster, where he and his Brethren oft have seen sitting the Prince Elector, the most Noble Members of both Houses of Parliament, the prime Divines of all England, the Commissioners of the Church of Scotland. That Assembly, I say of Rotterdam, did not so much as touch the main question; they drew a thin skin over the wound, but durst not assay to launce it to the bottom. For did they ever rebuke, or so much as once speak to the people of that Congregation, for usurping a Tyrannical Authority to depose their Pastor. Did they tell Master Ward of his siding with Master Simpson, against Master Bridge, in the matter of Prophecy? did they ever attempt to cognosce on the great scandal, the ground of all the rest, Master Simpsons' Separation? did they make any hearty and solid reconciliation betwixt Master Ward and the Church? It seems the Assembly was wiser than to meddle with evils, which they found much above their strength to remedy. Master Ward found himself after his restitution in so pitiful a condition with his new friends, that he left their Company (M). The two Churches were irreconcilable, The Schisms at Rotterdam were more irreconcilable than those at Amsterdam. till both Master Bridge, and Mr. Simpson had removed their Stations to England; and even then the concord could not be obtained, till the Dutch Magistrate had interposed his authority (N): Neither by this means could Master Simpsons' Church be persuaded to return to Master Bridges, till for their mere pleasure they got that Congregation to remove one of their prime members, without the alleging of any cause but their own peremptory will and satisfaction (O). When by so much a do these two divided Churches are brought together, it may be much doubted, if their Union shall long continue. Certainly, it seems not to be so cordial, as that of the two lately divided, and now reunited Church's a● Amsterdam. For among these of Rotterdam, not only the grounds of the old division do evidently remain, but also the Seeds of a new breach do appear above the ground. The liberty of Prophesying, which Master simpson's (now Master Simons) Congregation did require, is not obtained in the way they desired it; for they are not permitted to Prophecy in the Congregation, nor upon the Sabbath day, nor in the place of public meeting: Only in a private place, on a week day, where some of the Church who please do meet; they have liberty to exercise their gifts. On the other part, what Master Bridges (now Mr. Parks) Church did require, I mean a Presbytery for Government in the Congregation, cannot be obtained. For however, they profess the lawfulness and conveniency of Ruling Elders, and of a Consistory for Discipline; yet it hath so fallen out that for many years they have had none, neither are like in haste to have, unless the grumbling of Master Parks and his friends threatening a new breach, do force them at last to the use of that Ordinance. Anabaptism is like to spoil that Church. But that which threateneth not a Schism alone, but a total dissolution of that Congregation, is the Pest of Anabaptism, which begins of late much to infect them (P). It is true, the Pastors do their best to reclaim all their members from that Error; and when they find themselves not able to prevail, give good words and assurances of a full and Brotherly Toleration; for as they scruple not to give the hand of Fellowship to the Brownists of Amsterdam (Q); so will they not cast out any from their Church for denying of Pedobaptism, if the dissenting and erring party be pleased to remain peaceably amongst them: But here is the pity, when the Independents have declared their greatest readiness to tolerate and entertain in their Churches, both the rigid Separatists, and the Anabaptists (R); yet the most of those are unwilling to stay, but are peremptory to separate from the Independent Churches as more corrupt than that they with a good conscience can abide in them, though never so much tolerated and cherished. As for their Church at Arnhem, howsoever their small intercourse with others, during their abode in that remote corner, and their taciturnity of their own affairs, makes their proceedings to lie under a Cover; yet so much of their ways is come to light upon divers occasions, as will not be very inductive and alluring of indifferent spirits, to tread in their footsteps. They of the Church of Arnhem admire and praise themselves above all measure. First, We find them greater admirers of themselves and proclaimers of their own excellency than is the custom of modest and wise, though the best and greatest men. They think it not enough to anoint their Masters and Friends of New-England with excessive praises, as men who have not been matched by any of the Saints since the days of Abraham (S); but they are also bold to sound out to themselves in Print in the ears of both Houses of Parliament, a commendation much above the possible merit of any so small a number of men in the whole world. The Synod of Rotterdam they equal to the most solemn National Assemblies of either or both Kingdoms (T). This exceeding great worth upon whose head must it fall, but either alone or far most principally upon the Members of the Church of Arnhem? For that Synod did consist of no other but the two Doctors of that Church, and the two Elders thereof, together with Master Bridge, and the Members of his Church. These last were present in that Synod as persons challenged, and guilty of a grievous scandal; so to them in that action, but a small praise can be due: Wherefore, the supereminent Excellency of that meeting, must fall upon the Commissioners of Arnhem, the only persons which in that meeting were void of offence, and free from challenges. To themselves therefore it is alone, or at least above all others, that they ascribe the superlative praises of that Synod. In that same place they stick not to take to themselves the honour of so great sincerity as any flesh in the world not only hath at this present, but possibly can attain in any following Age (V). We wonder the less to hear them canonize their Colleague Master Archer after his death, among the most precious persons who ever trod upon the earth (X). This self-overvaluing seems to be the ground why they cry out of their very moderate afflictions as of great calamities; The easiness of their banishment and afflictions. they ingeminate to the Parliament, over and over, their persecution, their poverty, their miserable exile (Y); when they who understand the case, give assurance, that not one of Ten of the most prosperous Ministers of the whole world, in the time of their greatest Sunshine, do live in more wealth, ease, honour, and all worldly accommodations, than these poor miserable exiles did enjoy all the time of that which they call their banishment (Z). My next observation upon that Church, is, The new light at Arnhem broke out into a number of strange Errors. that an humour of innovating at least, if not a spirit of error, did much predomine among them. To pass by that wantonness of wit, which in their Books, and Discourses doth much appear, whereby they attribute without fear, to a number of Scriptures, such new and strange senses as before them were never heard of: We find them pleasing themselves in divers Doctrines, which no Reformed Church doth assert for truth, yea, their own Brethren, both of New-England, and of Rotterdam, and of Amsterdam, do reject as Errors. They are not content with some few little touches of Chiliasm, First, Gross Chiliasm▪ which yet Master Cotton tells us are but fleshly imaginations (AA): But they run themselves over head and ears in the deepest gulf of that old Heresy. The glimpse of Zions glory Preached at a Fast in Holland by T. G. (which common report without any contradiction that I have heard declares to be Thomas Goodwin) averrs, That Independency is a beginning, or at least a near antecedent of Christ's Kingdom upon Earth (BB): That within five years Christ is to come in the flesh (CC); and by a Sword of Iron, to kill with his own hand the most of his enemies (DD); and thereafter to pass over a thousand years (EE) as a worldly Monarch (FF) with his Saints: Who shall live with him all that time in all sorts of fleshly delights (GG). Master Archer the only Pastor that ever they had, whose praises they sound forth so loud in their Apologetic, would persuade us of the same, and more gross stories (HH). Master Burrows in his late Sermons upon Hosea, runs in the same way (II.) Secondly, The grossest blasphemy of the Libertines that God is the Author of the very sinfulness of sin. Neither is this all the new Light that did shine forth in the Candlestick of Arnhem; but there also Master Archer giveth forth, for the comfort of his hearers, without the reproof so far as yet we have heard of any of his Colleagues, That God is not only the Author of sin (KK), but also of the sinfulness, the very Formality, the Anomy, the Ataxy, the Pravity of sin (LL). A doctrine which all Protestants ever did abhor as high Blasphemy; and which, the Assembly of Divines, with both the Houses of Parliament, did condemn as such; appointing Master Archers Book for that worst Heresy of the Libertines, and grossest Blasphemy of the Antinomians, to be solemnly burnt by the hand of the Hangman (MM). Thirdly, the fancy of the Enthusiasts in knowing God as God, abstracted from Scripture, from Christ, from Grace, and from all his attributes. There was also another sparkle of new Light broke up in that Church, wherein one of their Doctors doth so much delight to this day; That not being content to have holden it out in Holland, he is said to have Preached it over and over in the most solemn Assemblies both of Scotland and England; That it is a duty incumbent to all who would be perfect, to know God as God, without Christ, without the Scripture, in notions abstracted, not only from all Grace, but from all Scripture, and from Christ (NN). I dare not affix unto this, the late Doctrine of some Seraphic Jesuits and Monks, wherein they have extravagated in their Lent Sermons, so many absurd and Heretical senses, as some very learned and good men have done in Print without any answer (OO); yet I must profess, if it be a truth, it is a very metaphysical one and much transcending my shallow understanding. In that Church also the Doctrine of extreme Unction was so far brought back, Fourthly, The old Popish Ceremonies of extreme Unction, and the holy kiss of Peace. That they began to anoint their sick with oil (PP); taking it as an Ordinance of Christ, and a kind of a Sacrament for the people, at least a holy Ceremony, no less of divine▪ Institution then Ordination and imposition of hands were for Officers (QQ.) Also, they set on Foot another Religious ceremony in their Congregation, the holy Apostolic kiss (RR). And as if all these innovations had not been sufficient, Fifthly, The discharging of the Psalms, the appointing of a singing Prophet to chant the Songs made by himself, in the silence of all others. Sixthly, The mortality of the soul. they begun to put down all singing of Psalms, and to set up in their place Their singing Prophets, making one man alone to sing in the midst of the silent Congregation, the hymns which he out of his own gift had composed (SS 1). And this as I am informed by some who have been present, is now the settled practice of the remainder of the Church of Arnhem. Master Edward's lays to their charge, not only that their principles lead to that horrible Error which 〈◊〉 of their followers maintain, The mortality of the sou● 〈◊〉 but also, that their chief Doctors had Preached, both is 〈◊〉 and England, without the rebuke of any of their fr● 〈…〉 of the Saints go not after death to the Heavens (SS●). 〈…〉 same place, the Pastor of Arnhem, without the reproof o● any of his party to this day, so far as ever I heard, doth take away, and deny, that Heaven and that Hell which all Christians before him did ever believe; and in the place thereof, gives us new Heavens and new Hells of his own invention: He tells us confidently, That no soul before Christ's Ascension, did ever enter into that place which we commonly call Heaven, neither ever shall enter there, if you except Christ alone, unto the last day: That all the souls of the godly remain in a place of the higher Region of the Air, or at highest in the Element of the Fire; That Enoch and Elias, that the soul of Christ, before the Resurrection, and the soul of the good Thief, went no higher (SS 4.) He tells us, That the place of the damned before the last judgement, is not any infernal fire, but some prison in the low Region of the Air, or at lowest, in some place of the Sea. After the day of judgement, he makes Hell a very large place; the whole Elements, the Heavens of the Planets and of the fixed Stars, yea, the whole Heavens, except that wherein God and the Angels do dwell, being all turned to their first matter, to him is Hell: With such fine new speculations do the Independent Pastors feed their Flocks (SS 5). Seventhly, the conveniency for Ministers to Preach covered, and celebrate the Sacraments discovered: but for the people to hear discovered, and to participate the Sacraments covered. Their public contentions were shameful. I have heard also one of their Doctors deliver it as his opinion, That it was expedient for the Minister in Preaching to have his head covered; and the people in time of Preaching to sit uncovered: But in the holy Communion, that it was expedient the Minister should celebrate that Sacrament uncovered unto the people covered. I do not deny my suspicion of the Spirit of these men, who are not afraid in so short a time, to vent such a multitude of strange novelties. But the clearest memento which God hath given us to beware of the ways of that Church, is, Their bitter and shameful contentions among themselves, which, if not stopped by the Church's dissolution, might long before this day have produced as foul effects as any of the former. A part of this story, and but a part of it, you may read in that unanswerable Book of Master Edward's, where at length, you will see how their new fancies brought them to so bitter public contention, and irreconcilable strife, as made their people confess their doubting of the truth of their way (TT); and their principal Doctor, Master Goodwin, to avow his inclination to desert their society, and leave their Church (W). The Testimonies. (A) Anatomy of Independency, pag. 24. That Independent Church at Rotterdam, was formerly under Presbyterial Government, and conformable to the Dutch Churches, and had only begun to decline in Master peter's his time. (B) Antap. p. 17. Master Bridge and Master Burrows were men judged conformable, till the year of Bishop Wrens visitation, and the sending down of his Injunctions to Norwich. (C) Ibid. Master Bridge fell suddenly into the Churchway, as the short space between his Suspension at Norwich and his being received into a Church at Rotterdam, and thereupon, his first Letter to some of his old friends in Norwich will fully show. (D) Anatom. pag. 23. They, all renounced their Ordination in England, and ordained one another in Holland; first Master Bridges ordained Master Ward, and then immediately Master Ward ordained Master Bridges. (E) Antap. pag. 142. Master Simpson after some time of beholding the order and way of the Church at Rotterdam, desired to be admitted a Member, and was upon his Confession received in. (F) Ibid. Master Simpson stood for the Ordinance of prophesying, and that the people on the Lord's day should have liberty after the Sermon to put doubts and questions to the Ministers. Mr. Bridge opposed: Yet he yielded so far, that the Church should meet on a week day, and then they should have that liberty; but this would not satisfy Master Simpson; whereupon the difference increased, and Master Simpson would abide no longer, but quitted that Church: and with the help of a woman, whom Master Bridge called the Foundress of Master Simpsons' Church, set up a Church against a Church. (G) Mistress Bridge laid these bitter differences and reports so to heart, that they were a great means of her death. (H) Ibid. Whether Master Bridges weakness and distempers were not occasioned by the divisions and wicked scandals raised upon him, as well as by the Air of Rotterdam, himself knows best. Ibid. p. 143. Upon Master Simpsons' renting from the Church, and setting up a Church against a Church, under Mr. Bridges nose; and upon wicked reports raised about Master Bridges, there grew that bitterness, evil speakings, and deep censurings, deadly feuds amongst these Ministers and their Churches, as never was more betwixt the Jews and the Samaritans. Master Bridge confessed to me, there were not such sharp tongues, nor bitter divisions as these. Anatom. p. 6. Of these reproachings Master Bridges hath found notable experience at Rotterdam, to the tiring out of his spirit amongst them there, in so much as he hath been often heard to affirm, That if he had known at first what he met with afterward, he would never have come amongst them, nor being amongst them, have given them such liberty as he had. (ay) Antap. p. 35. Master Ward, Master Bridges colleague and old friend at Norwich, was deposed from his Ministry, and Office by Master Bridges Church, for frivolous matters. (K) Antap. p. 184. I much wonder how you can call the meeting of Master Goodwin and Master Nye, with two Gentlemen more, call Master Bridge with the rest of that Church supposed to be Delinquents, such a solemn Assembly. (L) Apol. Naration, p. 20. The Ministers of the Church offended, with other two Gentlemen of much worth, Members thereof, were sent as Messengers from that Church, and at the introduction, and entrance of that solemn Assembly; the solemnity of which, hath left as deep an impression upon our hearts of Christ's dreadful presence, as ever any we have been present at. (M) Antap. p. 141. I desire to know whether Master Ward after he was restored, did, as formerly, officiate in that Church, and how long; and whether Master Bridge and he continued as fellow-ministers; and whether between them two, and between the Church and Master Ward, there was that mutual carriage that ought to be between fellow-Ministers, and Ministers and People. (N) Anatom. pag. 49. The way of Union of th●se Churches could never be found till the Magistrate's Authority and Command found it. (O) Anato. p. 6. These two Churches being of late commanded by the Magistrates of Rotterdam to unite again in one, and that Church whereof Master Simpson was Minister, being unwilling to join to the other, unless some Members thereof should be cut off first, especially one; and the Church whereof that party was a Member, being willing to gratify the other in this, and yet professing and attesting as an act of the whole Church by writing, That all the time he had been a Member, his conversation had been without offence: Yet their Teacher was forced as himself confessed with grief of heart, having nothing to except against the person, to urge him to take his dismission from the Church. (P) Ibid. Add hereunto the defection of some of their Members to Anabaptism▪ and how apt others of them are to be made a prey therein, more than the Members of other Reformed Churches, as late instance hath manifested, some having professed Master Simpsons' principles have made them Anabaptists. (Q) Anatom. p. 24. They cannot show us such a fraternity between them and any Reformed Church, as I am (and I believe truly) informed, Master Simpsons' Church (whether by him or after his time by Master ●imons, I have not enquired) entered into with th●se of the ●eparation at Amsterdam, by a mutual covenant and agreement to own each other. I believe it to be by virtue of that Covenant, that some of their Members, not Officers of the Church, do publicly Preach in Master Canns Pulpit at Amsterdam. (R) Antap. p. 51. I can tell you how some of you who have not Churches here in London, go to separate Churches to partake of the Lords Supper. Ibid. p. 56. Instance hath been given me particularly by a great friend of yours now in London; that when some of you have come to Amsterdam, you never would go to Master Herrings, a good old Nonconformist, but you have gone to Master Cann the Separatist, and to his Church. Ibid. For their going to the Brownists, and conversing with Master Cann more than us, that is undeniable. (S) Apol. Narration, p. 5. Whose sincerity in their way hath been testified before the world, and will be unto Generations to come, by the greatest undertaking but that of our Father Abraham out of his own Country, and his Seed after him. (T) Vide supra. L. (V) Apol. Nar. p. 3. In this inquiry we looked upon the Word of Christ as impartially and unprejudicedly, as men made of flesh and blood are like to do in any juncture of time that may fall out. (X) Ibid. p. 22. We lost some friends and companions, our fellow-Labourers in the Gospel, as precious men as this Earth bears any. (Y) Apol. Nar. p. 22. When it pleased God to bring us his poor exiles back again. Ibid. p. 23. Which was as great an affliction to us as our former troubles and banishment. Ibid. p. 31. Consider us as these who for many years suffered even to exile. (Z) Antapol. p. 26. How dare you affirm that for your consciences you were deprived at once of what ever was dear to you? were not your Wives, Children, Estates, Friends, and Lives dear to you? had you not all these with you, and did you not in the Netherlands live in the best places, in much plenty, ease, and pomp? what great deprivation is this of what ever is dear, for men to take their own times, and to go in Summer, with Knights, Ladies, and Gentlewomen, with all necessaries, into Holland, and there to take choice of all the Land, and with Wives, Children, Friends, and Acquaintance, free from the fears and possibilities of vexation from the Spiritual Courts and Prisons, to enjoy all plenty and freedom as you did? many would have been glad, and still would be, to be so exiled into Holland, and to be able to spend there two or three hundred pounds per annum. (AA) Cottons 6. Vial, pag. 9 I dare not take up such carnal imaginations, as that Christ shall come bodily, and reign here upon Earth. (BB) Glimpse of Zions glory, p. 33. If God have such an intention to glorify his Church, and that in this world, what manner of persons ought ye to be, because ye are beginning this despised work, gathering a Church together, which way God will honour? certainly, the Communion of Saints, and Independency of Congregations, God will honour. (CC) Daniel 12.11. From the time that the daily Sacrifice shall be taken away, there shall be 1290. days; what is the meaning of this? A day is usually taken for a year. This abomination of desolation was in julian's time in the 360. year; now reckon so many years according to the number of the days, it comes to 1650. and it is like to be it, as any that can be named. But it is said, Blessed is he that comes to the 1335. days, that is, forty five years more added; it shall begin in the 1650. but it comes not to full head till forty five years more. (DD) Ibid. In the Epistle, take this rule, That all Texts of Scripture are to be understood literally, except they make against other Scriptures, or except the very coherence of the Scripture show it otherwise. Ibid. p. 17. Indeed, if we be put upon allegorical senses, we may put off any Scripture; but if we take them literally, why should we not? Ibid. p. 21. Christ is described in the 19 of the Revelation, with his Garments died in blood, when he doth appear to come and to take the Kingdom; when he appears with many Crowns upon his head, that notes his many victories. Ibid. p. 17. The promise that is made Revel. 12. He shall rule them with a Rod of Iron, and as the Vessels of a Potter they shall be broken to shivers: What shall we make of this? (EE) Ibid. p. 14, 15. The reigning with Christ 1000 years, is not meant of reigning with him in Heaven, but it must be meant of Jesus Christ's coming and reigning here gloriously for 1000▪ years. (FF) Ibid. p. 17. What shall we make of this, except there be a glorious reign of Christ with the Saints? Christ is said to make them Kings, so as to have power and dominion in the world. (GG) Ibid. p. 13. There is no reason why that of the 26. of Matth. v. 29. I will drink it new with you in my Father's Kingdom, may not be taken literally. (HH) Archers personal reign, p. 5. I call this last state of his, Monarchical, because he will govern as earthly Monarches have done, that is, universally over the world in these days, known, and esteemed; and in a worldly, visible, earthly glory, not by tyranny, oppression, and sensually, but with honour, peace, riches, and whatsoever in and of the world, is not sinful, having all Nations and Kingdoms doing homage to him, as the great Monarches of the World had. (TWO) Burrows upon Hosea, p. 145. These are the new Heavens and the new Earth that are to be created; and this is meant of the Church plainly: For the Text, Verse 12. speaks of building houses, and inhabiting them, and of planting Vineyards, and eating the fruit of them upon these new Heavens, and this new Earth's Creation. Ibid. p. 191. And literally we are to understand many Scriptures that tend this way concerning the fruitfulness of the Earth, and the outward external glory, that then shall be in the Creatures. (KK) Archers comfort for believers, p. 41. God may as truly and easily, have a will and hand in, and be the Author of sins, as of afflictions. Ibid. We may safely say, that God is, and hath an hand in, and is the Author of the sinfulness of his people. (LL) Ibid. p. 36. The fear of some of these inconveniences, hath made Divines not to acknowledge so much of God in sin, as is in sin: They have erred on the other hand, and made sin more of the Creature and itself and less from God than it is: They grant that God is willing sin should be, and that he permits it, and orders circumstances about its production, and hath an hand in, and is the Author of the Physical or Moral act, in, and with which sin is; but the essence of sin, that is, the Pravity and Ataxy, the Anomy and Irregularity of the act, which is the sinfulness of it, God hath no hand, neither is he any Author at all thereof. This opinion goes wrong another way, and gives not to God enough in sin. Let us embrace and profess the truth, and not fear to say that of God, which he in his holy Book saith of himself, namely, That of him and from his hand, is not only the thing that is sinful, but the pravity and sinfulness of it. (MM) A short Declaration of the Assembly, by way of Detestation of the abominable and blasphemous opinion. The Order of the House of Lords runs thus, Complaint being this day made to the Lords in Parliament, by the Assembly of Divines, that a certain blasphemous and heretical Book, entitled, Comfort for Believers, is printed and published, being written by John Archer; their Lordships much abhorring the said blasphemies, do award and adjudge, that the said Book shall be burnt by the hand of the common Hangman. (NN) Doctor Stewarts Duply to M. S. second part, pag. 128. Not long since I heard one of the Ringleaders of the Independents Sect deliver this doctrine in a Sermon at the Abbey of Westminster. viz. That to a saving knowledge of God, it sufficeth not to know him in the Book of nature; or secondly, as revealed in the holy Scriptures; but that we must also know him as abstract from his mercy and all his attributes. (OO) Ibid. If I know God abstracted from his mercy, I know him out of Christ, and out of the Gospel; for God in Christ and in the Gospel, is not abstract, but concrete with mercy. If God be considered as abstract from all his attributes, it is no more a knowledge of God, but some idol of the Independent brains. (PP) Antap. p. 36. Master Good win did anoint a Gentlewoman (whose name I conceal) when she was sick, and she recovered after it, say they. (QQ) Ibid. Anointing the sick with Oil, was held in that Church of Arnhem as a standing Ordinance for Church-Members, as laying on of hands was a standing Ordinance for Church-Officers. (RR) Ibid. p. 60. I propound it to you, whether a little before your coming over into England, some Members of the Church of Arnhem, did not propone the Holy Kiss, or the Kiss of Love to be practised by Church-Members? Nay, Whether by some persons in that Church was it not begun to be practised? (SS 1.) Ibid. p. 36. A Gentleman of note in that Church did propone in the Church, that singing of Hymns was an Ordinance; which is, that any person of the Congregation exercising their own gifts, should bring an Hymn and sing it to the Congregation, all the rest being silent, and giving audience. (SS 2.) Antap. p. 262. Some of Arnhem hold strange conceits: Daily the Independent Churches like Africa, do breed and bring forth the Monsters of Anabaptism, Antinomianism, Familism, nay, That huge Monster and old fleeing Serpent of the Mortality of the soul of man. (SS 3.) Ibid. p. 261. I have been told of some odd things preached by one of you five, both in England and Holland, and of some points Preached in the Church of Arnhem, never questioned there and since Printed not very Orthodox; as for instance among others, That the souls of the Saints do not go to Heaven to be with Christ. (SS 4.) Archers personal reign, p. 23. This Objection supposes the souls of the dead Saints to be in the highest Heavens, which is not so: It is likely the souls of the dead Saints are not in the highest Heavens, but in a middle place, which is meant in the New Testament by paradise; into this paradise went Christ's soul, and the theifs, which was not Heaven. It's most probable that Christ's soul never went into the highest Heavens, till his Body went also. Ibid. None but Christ, and so none before Christ, ever entered the highest Heavens. The way to Heaven was never opened till Christ the high Priest entered Body and Soul into it. The highest Heavens never had but one man into them, namely Christ, nor shall have till the world's end. Ibid. p. 25. If you ask where this place of Paradise is: I answer, It must be below the highest Heavens; therefore, surely it is in the Region or Element of fire, where the Sun and Stars are, or in the highest Region of the Ayr. (SS 5.) Archers personal reign, p. 35. At the day of judgement the wicked shall be sent with the Devil unto Hell, which Hell shall not be that which is now called Hell, but another; for the Hell that now is, is but a prison, and not the place of execution: At the last day this Hell that now is, shall cease. This Hell which is at present, to be sure is in some of the places of the Air, or the Waters, and not in the Earth: But the Hell which shall be the everlasting torment of all the damned, shall be all this lower and visible World. All the places of the Earth, Water, Air, Sun, Moon, Stars, and the Fire, called the Heavens, and the Earth. The things which God immediately made out of nothing, shall never change: As the highest Heavens, and the Angels in them, and the souls of men, and this Chaos called the Earth; but all other things being made out of something, even out of this Earth or Chaos, they shall after a time change; and so all this World shall come to an Earth or Chaos again. God in time did make two places, Heaven and Earth, immediately out of nothing, to be eternal places, the one of Joy, the other of Torment. Thus you see when Hell was made but it was quickly covered, and shall not be uncovered; till Christ do it at the last day. (TT) Antap. p. 36. The Gentleman censured, brings an accusation against Master Nye, charging him with Pride, want of Charity, etc. And this being brought before the Church, continued in debate about half a year, three or four days in a week, and sometimes more, before all the Congregation; divers of the Members having callings to follow, they desired leave to be absent. Master Goodwin oft professed publicly upon these differences, If this were their Church-fellowship, he would lay down his Eldership; and nothing was more commonly spoke among the Members, then that certainly for matter of Discipline, they were not in the right way, for that there was no way to bring things to an end. (W) Vide supra. TT. CHAP. V. The Carriage of the Independents at London. The work of the prime Independents of New England, Arnheim, and Rotterdam, these five years at London. YOu have gotten a taste of the Fruits of this Tree, as it grows in New-England and Holland: When it is transplanted to Old-England, consider if the Grapes of it be any thing sweeter. These Five last years, the chief of that party, both from Arnhem, Rotterdam and New-England, have kept their residence at London, to advance, by common counsels and industry, their Way, in these days of their hopes. A full account of their courses in that place cannot be expected, so long as many passages concerning them lie in the dark, and the end is not yet come. But three things seem to be clear, which make their Way at London no more lovely then in the places mentioned. First, they have been here exceeding unhappy in retarding, and to their power crossing the blessed Reformation in hand. Secondly, they have pregnantly occasioned the multiplication of Heresies and Schisms, above all that ever was heard of in any one place in any former Age. Thirdly, they have occasioned such Divisions in the State, that, had it not been for the extraordinary mercies of God, the Parliament and all that follow them, had long ago been laid under the feet of their enraged enemies, and the whole Isle, long before this, totally ruined. They did hinder with all their power, so long as they were able, the calling of the Assembly. As for the first, The Reformation of Religion, so much wished for by all the godly for so many years, all know it could never have been attained without the help of an Assembly of Divines: Who opposeth the necessary Mean, cannot be taken for a friend of the End. The Assembly, the necessary means of Reformation, was for a very long time hindered, by the diligence of the Independent party, to be called (A): and when, to their evident grief and discontent, the Parliament had voted its calling, they may remember their extraordinary industry to get▪ it modelled according to their Principles, both in its members and power (B); to have it an elective Synod only for advice, to consist of so many of themselves and of their favourers as was possible, not any known Divine of any parts in all England of their opinion, being omitted. How cautious they were by great slight of hand to keep off so many of the old Puritan Unconformists, and how much more enclinable towards men of Episcopal and Liturgick principles, themselves do know. This their underhand-working before the sitting of the Assembly, was seen but by few: but so soon as the Synod did sit, When it was called, they retarded its proceedings▪ it did then appear to the whole Company who were the men who made it their work and greatest study to keep off, by their endless Janglings, the Assembly from concluding any thing that might settle the distracted Church (C); so that to this day, after two year's time and above, in more frequent and learned Sessions then every we read of in any Assembly since the world began (D), There is nothing at all set up for the comfort of the afflicted Kingdom. Their averseness to the Assembly doth appear, not only in their opposition to its calling, in their retarding of its proceedings, but in their pressing of its dissolution. I do not speak of the huge Contumelies which some of their party have poured out upon the face of that most Reverend Meeting, in a number of very wicked Pamphlets, which to this day were never so much as censured, though the Authors, by name and surname, are complained of in Print. But that which I speak of, is the express Article of the Independent Petition, desiring the Parliament in formal terms, according to Master peter's dictates, to dissolve the Assembly (D 2.). Had either the Popish faction, or the Episcopal party, That the Churches of England and Ireland lie so long in confuon, neither Papists, nor Prelates, nor Malignants have been the cause. or the malignant Courtiers procured the continuance of our woeful Anarchy, our anger would have been greater than our grief or shame. But when the mercies of God now for some years have removed the Papists, Prelates and Courtiers so far from us, that by word or deed they have not hindered us in the least measure to heal the diseases of our Church at our pleasure; that her wounds to this day should be multiplied, and all kept open to drop out her best blood, alone through the obstinacy of our Brethren, though we compress our indignation, yet we cannot but be oppressed with a great measure of grief, nor can we choose but to be covered with confusion and shame, when we are forced to taste the most bitter fruits of our brethren's principles, though denied by them in words, yet ingenuously avowed by their friends in Amsterdam, and constantly practised in New-England; to the uttermost of their power (E 1.), they must oppose the building of a Church any where in the world, if it be not after their pattern: But the Independents working according to their principles. That as in New-England no Presbyterial Church on any condition may be tolerated, so in Old-England no Presbyterial Church must ever be erected, if all their skill and industry can hinder it. Such a Reformation, though expressly according to the National Covenant, to them is a deformation which they cannot wish, much less pray for or endeavour, but with all their strength must cross it, as a corruption unsufferable, where they have power. It's plain and demonstrable, that their Principles and Way have forced them to oppose the Reformation in hand, and will ever force them so to do, till they lay new grounds, and be changed in the sense of their erroneous mind. However, the actions of our Brethren did proclaim loud enough their intentions to delay so long as they were able, the setting up of any Government; yet when this evil is become so gross and palpable, that all in words do disclaim it, and they who most do procure it, do most in show abominate it, it seems a little strange that some of their Divines are now begun in Print expressly to own it, and in Print to persuade the delay of this work (E 2.). The great mischief of that Anarchy wherein they have kept the Churches of England and Ireland for so long a time. Independency is the mother of more Hereresies and Schisms at London, than Amsterdam ever knew. It must be a heavy guiltiness to be a powerful instrument of keeping two so great Kingdoms as England and Ireland without the Fold and Hedge of all ecclesiastic Discipline for divers years together, especially in the time of a devouring War. How many thousand souls have perished by this means in their ignorance and profaneness, who in a wel-governed Church might have been reclaimed? Unto this great misery, another great unhappiness addeth much weight. Beside their marring of the begun-Reformation, they have occasioned the perishing of some millions of poor souls, by the unheard-of multiplication of Heresies and Schisms (F). I believe no place in the world, for this mischief, is now parallel to London. Amsterdam long ago is justified; that City hath transmitted hither the infamy of her various Sects. Now upon whom shall this blame be fastne● 〈◊〉? It is well known that the Sects, at the time of the Independents return hither, were inconsiderable, in regard of that which now they are by their means. It was their work to bring people into distaste with the way of all the Reformed Churches: this by their labours was made vile in the eyes of the multitude; and people once having leapt over that wall within the which all the Protestant Churches have dwelled in safety, by all the skill of their first misleaders could not be holden from running farther away; as in New-England Independency was a mother to Anabaptism, Antinomianism, Familism, and many more Heresies, We need not wonder to see it any where bring forth the like Brood: But hereof indeed do we wonder, that in so short a time this Way should change as it were its nature so far to the worse. In Holland and New-England, Independency, Independency at London doth not only bring forth, but nourish and patronise Heresies and Schisms, contrary to its custom either in New-England or Amsterdam. so soon as it had found and discerned the young brats of Anabaptists, Antinomians or Familists in her bosom, it was her custom incontinently to fling them away as Bastards: But Independency at London hath learned not only to beget, but to cherish such children when they are brought forth. Not only the Churches of New-England, but the very Amsterdam-Brownists have ever been zealous to cast out of their Society the Heretics and schismatics we speak of: but here in London it is far otherwise. We have heard that many of the Independents here, so soon as they have fallen into Anabaptism or other Errors of the time, have quickly of their own accord run away and separated from the Independent Congregations, as polluted, as false, as no Churches: But that ever any of the London-Independents did cast out of their Churches any man or woman for Anabaptism, Antinomianism or any other Error, we never heard. By the contrary, Independency here is become an uniting Principle; it hath kept our Brethren in the midst of all their bitter Jars with the Reformed Churches abroad, and the Presbyterians at home, in a great entireness and familiarity with all the Sectaries that pleased to draw near them. They have by their debates and dissents laboured to hinder the Assembly from giving the least advice to the Parliament to take any order with the most absurd of the Sectaries, when complained upon for their greatest Enormities; yea, they have preached and printed divers Tractates for a full liberty to all Sects (G). That so soon they should have run thus far out, we could never have believed, if our own eyes and ears had not been our persuaders. How hazardous it may prove to the State of England. As for the third Apple we observed on their Tree, The endangering of the State, it is no less visible than any of the former. If there were no more but the keeping of the Church-wounds so long open, the health, yea the life of the State might justly be feared, from this ground alone, by all who know the sympathy of these Twins, and the inseparable interest of these two much-united Companions. But beside the keeping of the Church unsettled, the growth of Schisms, how pregnant a cause it is of a State's ruin, we need no other witness then the declaration of their Brethren in New-England (H). We are made here to believe, that the Anabaptists and the Antinomians are so tame and harmless creatures, that there is no danger of any violence from their innocent hands. If it be so, the General Court at New-Boston hath been extremely unjust, who professed their wel-grounded apprehension of a total subversion not only of all their Churches, but of their Civil State also, from a far less number of these Sectaries than are here among us; and avowed to the world their necessity to banish out of that Country the leaders of that dangerous Faction, whether men or women, whether Church or Statesmen, and to disarm many of their followers, upon much much smaller provocations and lighter grounds of suspicion then by the words and deeds of their kinsfolks have been offered lately unto this State. (ay) What more might be said of the London-Independents practices upon the State, readily may come to the world ere long by a much better Pen. I for causes at this time abstain totally from writing on this subject. The Testimonies. (A) Antap. p. 51. I believe upon good grounds, and so do many more, you never took any great content or joy in the thoughts of the Assembly, but have done your utmost to delay it and to put it by. God knows your hearts, and men some of your speeches about the meeting of this Assembly: But seeing it could not be helped, and that you could not keep it off by all your friends, etc. (B) Antap. p. 255 When an Assembly was first agreed upon, there were not many more Ministers and Scholars of your way in the Kingdom who were capable of such a Service, than you got in to be Members of the Assembly; so that you had as much advantage as your condition was capable of, yea, and favour too. See the Orders of the Assembly, which give no power at all of Jurisdiction to the few selected Divines, but alone a power of advice. (C) Antap. p. 269. I am confident had it not been for you five, and a few more, the Reformation intended had been in a far fairer way than now it is. Brethren, there are many complaints, and that by your dear friends, of the retarding the Work of Reformation by your means. You are the Remora to the Ship under Sails, you are the Spoaks in the Wheels of the Chariot of Reformation. Parliament complains, Assembly, City, Country, all complain of the Work retarded, and all is resolved into you five principally. I could tell you many particular passages, but you know what I mean. In a word, all the Prelates and the Papists cannot, nor do not hinder so much the Work of Reformation, as you five Members of the Assembly. (D 1.) The Scribes Books carry already above 500 Sessions. (D 2.) Prynnes fresh Discovery, p. 17. They lately conspired together to exhibit a Petition to the Parliament for present dissolving the Assembly, and sending them home to Country cures, to prevent the settling of any Church Government, to which end they met at the Windmill Tavern, where John Lillburn sat in the Chair, and Master Hugh Peter's suggested the advice, which was accordingly inserted in the Petition. (E 1.) Answer to 32. Quest. p. 83. If that Discipline which we here practise, be the same which Christ hath appointed, and therefore unalterable: We see not how another can be lawful. So if a company of people shall come hither, and set up another, we cannot promise to approve of them in so doing. (E 2.) Burtons' Vindication, p. 2. If the better heed be not taken, there may be more haste to a Reformation then good speed; A Reformation therefore will necessarily require longer time yet, that we may not go blindfold about it. See also Saltmarsh his Queres. (F) bastwick's second part of Independency▪ Postscript, p 37. Before the Independents Apparition in our Horizon, there were but three or four Sects known among us, and they were few in number, and well conditioned; but out of the Independents Lungs are sprung above forty several sorts of stragglers, which before their coming over were never heard of among us. John Lillburn related it unto me, and that in the presence of others, that returning from the wars to London, he met forty new Sects, and many of them dangerous ones, and some so pernicious, that howsoever, as he said, he was in his judgement for Toleration of all Religions, yet he professed he could scarce keep his hands off them, so blasphemous they were in their opinions; So that he gathered that these were now the last days, wherein so many Heresies abounded: There are innumerable diabolical Sects, and so prodigiously impious, that it is not for a Christian to name their opinions; and most of them, if not all, were first Independents, and such as separated from our Congregations as unholy, and were of their new gathered Churches, and followers of their Ministry. (G) A short Answer to Adam Stewarts second part, supposed to be written by John Goodwin, p. 32. and 36. Is it not an ungodly thing to suffer men to be of any Religion? Answer. No, For both our Saviour and the Apostles, and the primitive Christians did the same: Ought we not at least to keep our different Opinions, and Religion unto ourselves, in obedience to the Civil Magistrate that commands it▪ Answer. No, Because its better to obey God then man; but if Jesuited Papists, and other subtle Heretics be suffered; will they not seduce many unto their erroneous By-paths? Answer. Though a Toleration of erroneous Opinions may gain some to Satan, yet Truth being therewith to be published and approved, will in all probability, not only gain so many more to God; but any one thus won to the Truth, is worth thousands of these that fall from it. (H) Cottons Model of Church and Civil power related in the Bloody Tenent, p. 120. The falls of Commonwealths are known to arise from their diminishing the power of the Church, and the flourishing of Commonwealths is observed to arise from the vigilant administration of the holy Discipline of the Church. (ay) Master Prynnes fresh discovery in the Epistle. Their Libels, actions, speeches, proclaim a plotted, avowed confederacy among some furious Ringleaders of these Independent Sectaries▪ against the Parliament, Assembly, and all their resolves in matters of Religion. That which confirms me in this opinion, is, first the new seditious Covenants which the Members of some Independent Congregations enter into, to adhere, defend, maintain, to the uttermost of their power, and contend for even to blood, the establishment of that Independent Form of Church Government which themselves have set up, and to oppose the Presbyterian. Bastwicks' second part, p. 28. This that I now say, I speak upon very good ground; among these they think they may confide in, they affirm they will not be beholding to the Parliament, nor any body else for their liberty; for they will have it, and ask them no leave. They have the Sword now in their hand, and they think their party strong enough to encounter any adverse party: And they profess they care not how soon they come to cutting of throats, and speak of nothing but the slaughtering and butchering of the Presbyterians: And therefore there is just cause given us to think we may expect better quarters from the very enemies, then from the Independents, who call us in their Pulpits Brethren, but in their hearts hate us. Ibid. Postscript, p 6. The Presbyterian Government not suiting with their humour, they abhor it, and all such as endeavour to establish it; and wish rather that all the old Trumpery were brought in again; and profess, they had rather have the Government of the Prelates: Yea, some of them have not been ashamed to protest unto Prelatical Priests, That before the Presbyters shall rule over them, they will cut all their throats, and join with them for the reestablishing of the Hierarchy. Ibid. p. 30. Professing, that all such Preachers who Preach and write the least thing in opposition to their Opinions, aught to be hanged: And had they the power in their hands, they would truss them up, as many can testify. Ibid. p. 45. They boast of such a party in the Kingdom, if their own words may be credited, as they now think by the Sword to be able to make their own Laws; and have been frequently heard say, That they had many abbettors in the Assembly and both Houses of Parliament, and in many parts through the Kingdom, besides in all the Armies: And they were all resolved to have the Liberty of their Consciences, or else they would make use of their Swords, which they have already in their hands. Ibid. p. 68 I know not any Independent in England, except one man and his wife, that do not as maliciously and implacably hate the Presbyterians as the mortalest enemy they have in the world. CHAP. VI An Enumeration of the common Tenets of the Independents. IT is not easy to set down with assurance the Independents positions, Why it is hard to set down the Independents positions. both because they have to this day declined to declare positively their minds; as also because of their principle of mutability whereby they profess their readiness to change any of their present Tenets. How unwilling they are to declare their mind, They have declined to declare their Tenets, more than has ever been the custom of any Orthodox Divines. may appear by their obstinate silence, and refusing to answer any of these Books that put them most to it; also, by hiding of their opinions from their brethren, who most earnestly have pressed their Declaration. These divers years the Ministers of London have been dealing with them for satisfaction herein, and once by importunity obtained a promise under their hand of a full and free Declaration, but these four years they have eluded that promise (a). Mr. Apollonius in name of all the Churches of Zealand with all earnestness did entreat this duty of them (b), but all in vain. When upon any occasion they have been moved to make any kind of Narration of their way, it was ever with an express proviso of their resolution to keep up as yet from the World their positive Tenets; so they conclude their Apologetic (c), so they begin their Keys (d). And now when the indignation both of the Assembly and Parliament, and of many more, was likely to break out upon them for this, that after so long time no plain dealing hath been seen in them, 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 settled, and firm Tenet wherein they will be constant. at last they have engaged themselves to declare their minds; and yet since that their public engagement there are six Months past, and the World's expectation of understanding at last their mind, is still suspended. And though that their Declaration should come out to morrow, yet with what assurance can we take any thing therein for their constant and settled Tenet, so long as they profess it to be one of their chief principles to be so loose and irresolute in any thing they maintain for the time, that they are ready to leave it, and upon occasion to embrace the contrary (e)? So long as this skeptick irresolution is avowed, there is no hope, there is no possibility of any fixed constancy. The chief Tenets which hitherto they have given out, and not yet recalled, are these following. These things considered no man is able to set down their full mind, nor any one of their positions whereto any dare assure they will firmly stand; only the chief of their singularities which they have been pleased to let come abroad, and have not to our knowledge as yet revoked, we shall set down as they come to our thoughts. It hath been hitherto their earnest desire to decline the infamy of Brownism, They reject the name of Independents unreasonably, and for their own disadvantage. and it was the charity of their Brethren to distinguish them from that Sect, under the new name of Independents: importing their chief difference from us to stand not in the point of separation, which is our proper quarrel with the Brownists, but alone in the point of Church-Government, which against all the Reformed Churches they ma●ntaine to be Independent, that is, not subject to the Authority and Jurisdiction of any Superior Synod. This was thought to be their proper distinctive and characteristical Tenet, till of late we find them passionately reject the name of Independents, and tell us, that the dependency or independency of their Congregations will be found one of their least differences and smallest controversies. In this our long mistake, we are content to be rectified; albeit our charity should not be reproved▪ who being ignorant of their willingness to differ from us in any thing higher or deeper than the Dependency of Congregations upon the Authority of Superior Assemblies, did put upon them no other name than that which employed this difference alone. It seems that this Title is not only the most reasonable, but the most innocent and inoffensive note of distinction, which themselves could have chosen: The term not being invented by any of their ill-willers, but by their own chief Leaders (f), who did think that word most proper to notify their Tenet of Government; When it is laid aside, the more infamous name of Brownists and Separatists will justly fall upon them. and since some name must be given to every eminently differing party, it seems none less irritative could be fallen upon, then that which most properly did signify the chief matter in Controversy. But now finding they avow their chief differences to lie elsewhere, for my part I could yield to them to have the name of Independents buried, did I not fear it behoved to be changed with another Title, which would much more displease: For since they are gone beyond the question of Independent Government, and now do question the constitution of our Churches so far as puts them on a necessity of Separation, and in this do place the chief of their Controversies with us: If a Sect may be denominated either from the Author or principal matter, as they make no bones to Print us Calvinians (g) and Presbyterians (h): I cannot conceive why they ought not to take it in good part, if when the name of Independents is laid by, they have in place of it, the Title of Brownists and Separatists fastened upon them. Of their own accord they take upon them openly the half of the thing we allege professing themselves to lie halfeway off us, They avow a Semi-Separation, but a Sesqui-Separation will be proved upon them. towards Brownism (ay) avowing the truth to consist in this their middle way: But whosoever considers better of the matter, will find, that however in some things they incline to a middle way; yet in the chief and most, they come up close to the outmost line of Brownism, and in many things do expatiate so much beyond it▪ that in place of the Semi-Separation they mention, they may be justly argued to have drawn upon themselves the blot of Se●qui-Separation and more also: how true this is, it will appear to any, who will be pleased to make a parallel of the forementioned Tenets of the Brownists with these of the Independents, which here are subjoined. First, the worst and uttermost Tenet of the Brownists for which they cook to themselves, The Independents do separate from all the Reformed Churches upon far worse grounds than the Brownists were wont to separate. and had bestowed upon them by others the stile of Separatists, was their doctrine and practise accordingly, to Separate from the Churches of England: In this the Independents go beyond them. For beside that the practice of both is the same, both actually Separating from all the Congregations of England; the grounds of the Brownists Separation were a great deal more reasonable, then that of the Independents, albeit neither of them be good and sufficient: For the Brownists did build their Separation on the Tyranny of Bishops, on the Superstition of the Ceremonies and Service-Book; on the gross, avowed, and neglected profaneness of the most in every Congregation: if these corruptions had been removed, so far 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 bar 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 less cause they have so to do, their separation must be so much the worse, the grosser and more inexcusable Schism. Their acknowledgement of the Reformed for true Churches doth not diminish, but increase their Shisme. What they say for the avoiding 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 cometh 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 far as that which they confess makes the Brownists to be justly called Schismatics (l); but however, suppose their allegation were true, it doth not excuse and diminish, but much increase the fault of their separation: For it is a greater sin to depart from a Church which I profess to be 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. They refuse all Church communion and membership in all the Reformed Churches, they preach and pray in them as they would do among Pagans', only as gifted men to gather new Churches. Neither are they cleared from the blot of Schism by their countenancing the English Assemblies, by their preaching and praying therein: for beside that they do no more in this then Mr Robinson hath taught them (m); They should remember they teach their Scholars, that Preaching, Prayer, Psalms, and all things they do in the English Congregation, are no acts of Church Fellowship (n): that none of them doth import any Church Membership, nor any Ecclesiastic Communion: but are such which without scruple they can dispense to very Pagans. But we would entreat them to declare if they would be willing to receive any Sacrament in the English Congregations, or if they will be content to be under any part of their Discipline, if they will be either Members or Officers in any of our Churches. I see indeed the Apologists profess their participation of Baptism in our Congregations, but besides that, the Brownists will profess so much of themselves (o); yet how this is consistent with the constant practice and Doctrine of the Independents, I confess 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 go to the Brownists Sacraments (q): and we did never hear that either in England or Holland, they refused any to be a Member for their belief of rigid separation, or Anabaptism; nor censured any of their Members for falling into these errors: yet in formal terms, they do deny the most gracious of their Brethren to live beside them in New-England in the Presbyterial 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 Privilege (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 Kingdom (t): Neither have I heard that any of them now for many years▪ 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 personal dispensation to them for their whole life, if they would leave but that one intolerable Tenet of Separation; to this day they have disregarded that kind and brotherly Accommodation; showing expressly that in this point of separate Congregations they would be tolerated, or nothing else would satisfy 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): 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 real regeneration. if this be not a more clear and a more inexcusable Separation than was ever yet laid to the charge of any Brownists, I profess my utter mistake of the nature of Schism, and desire to be rectified. The next singularity of the Brownists, their Doctrine of the constitution of the Church in matter and form, the Independents have borrowed to the full: and not only enlarged it, but when all other grounds fail, 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 publicly satisfied the whole Congregation by convincing signs of their true holiness: the other requires the same (x.) What ever indulgence here the Independents profess to give, either to weak ones in whom they find the least of Christ, or to women whom they remit from the Congregation to speak more privately in the Eldership (y ●, this is no other than the present practice of the Brownists at Amsterdam. Only we observe, that the Independents here go farther from the Reformed Churches, both in the strictness, and in the looseness of their satisfactions. Besides true grace they require a suitableness of spirit. The Brownists are satisfied with the signs of personal grace, but the Independents require more; they proceed to a trial 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 suitableness of spirit they will reject them whom otherwise they find to be Saints (aa). But in this they are laxer then the Brownists, that they can take in without scruple Anabaptists, Antinomians, & others, who both in life & doctrine have evident blots, if so they be zealous and serviceable for their way. But their chief excess here is in looseness. The Brownists will not dispense with known errors and sins in the members; they will not admit of Anabaptists, of proud, luxurious, contentious people. If they find any such to have crept in among them, they profess their judgement is for their casting out by censures But the Independents will here be more wise for the increase 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 error that is not fundamental, nor for any sin 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 err not fundamentally, and obstinately, and against conscience: how many Sectaries are thus far guilty, who can determine? The little spot of luxury in apparel, in diet, and many fleshly delights, About the form of the Church, a Church Covenant they are more punctual than the Brownists. of strife, of disdainful railing, and such other faults (as are too common in their members) are of easy digestion (dd). Concerning the other part of the Church essence, its form, their Covenant: in this the Disciples go much above their Master. Mr Cotton hath perfected by an express Treatise, this part of Brownism (ee), as many others. The Covenants of New ●ngland are much straighter than any that ever we heard of at Amsterdam. It is true that of late both in Old and New England the Independents seem much to modify the rigour of their Covenant (ff); but whatever may be said of their profession, I never could learn of their practice, to admit any into their society who gave not full assurance of embracing their whole way, and all their differences from the Reformed Churches. Sure I am, they did never admit any upon easier terms then lately I myself did hear Mr Can admit a member into his Church at Amsterdam; yet if Mr Prynnes information be well grounded, they are become at London more rigid in their Covenant then ever; They take the power of gathering and erecting of Churches both from Magistrates and Ministers placing it only in the hands of a few private Christians, who are willing to make among themselves a Church covenant. he tells us that now it is their custom to make it a part of their Oath to oppugn the Government of the Reformed Churches, and to defend Independency with arms and violence, ff. 2. Unto the constitution we may refer the efficient of a Church, and the number of its members; in both the Scholars follow punctually their Masters. As for the efficient, it is not only the Brownists, but the Independents also who put the power of gathering Churches, and joining together by Covenant in a Church way, in the hand of private Christians alone, without any Officer, or the authority of any Magistrate. It is presumption in any Minister, if he assay to make up a Church, only people must associate themselves into a Church, and then create their Ministers and other Officers (gg.) In New England at the erection of a new Church, This power of erecting themselves into a complete and perfect church they give to any seven persons, neither admit they more into a Church then can altogether in one place commodiously administer the Sacraments & Discipline. they are content with the presence both of the Magistrate and Ministers of the neighbour Churches; but they declare that neither is necessary, and that the presence of either gives no authority to the action, and the absence of both detracts no authority from it (hh.) That the whole power to gather a Congregation and to erect a Church is alone in the covenanting persons (two.) As for the number of the members, the Independents go as low as the Brownists, avowing that seven persons make a full ministerial and completely organised Church (kk): nor do they extend the number any farther than the Brownists, avowing that no Church, except the universal, may have any more members then conveniently can meet and be accommodated in one place for the exercise of all holy duties (ll), not only preaching of the Word, whereat thousands may be present, but celebration of the Sacraments, and administering all parts of Discipline; to which acts a few hundreds cannot commodiously meet. The Independents mind about the gathering and erecting of Congregations, The Independents will have all the standing Churches in England dissolved, and all their Ministers to become merely private men, and any three persons of their way to be a full Church. may be clearly perceived by their late practice in the Summer Islands, wherein they are applauded by the Churches of New England, and defended by Master White against Master Prynnes Fresh Discovery, with a great deal of confidence and high language: there he justifies the necessity of the dissolution of all the Churches in the Barmudaes (which yet he professes were among the best of all the English Plantations;) there were above 3000 people in the Isle, who had lived without all controversy with any of their Ministers from their first planting till the year 1641, when their Ministers persuaded by some writs of the Brethren of New England, found it necessary to lay down their charges, and become mere private men, denying to administer to their old flocks any Ordinance, till three of them entering in a Covenant, and thereby becoming a new Church, did persuade of the 3000 Islanders some thirty or forty at most to join with them in their new Church Covenant; these covenanted persons did choose one of their old Ministers for their Pastor, and two others of them for Ruling Elders, who as gifted men were content to join with the Pastor in preaching, not only to the Church members, but to the whole Isle, to fit them to be Church members; but all the three refused absolutely to celebrate any Sacrament, or administer any Discipline, or do any act of a Pastor to any but to the forty named only. All this Mr White maintains as just and necessary, and petitions the Parliament in print for their countenance and approbation, whereby it seems it is the Independents avowed and clear intention when they have power to dissolve and annul all the Churches of England, yea of the world, to spoil all Ministers living of their pastoral charge, and all people of all Church privileges, and to erect new Churches of their own framing, Unto this Church of seven persons they give all and the whole Church power and that independently. into which they are to admit at most not one of an hundred of those who now do count themselves Christians: all this you may see at length in Mr Whites very peremptory Reply to Mr Prynnes Fresh Discovery. Leaving the constitution, their chief Tenets concern the power of the Congregation, so constitute as is said: in this they come up fully to their Master's side; for they give unto their Church, that is, their seven covenanted persons, the whole Ecclesiastic power, and that independently upon any person under heaven. First, they put it in their hands to create all the Officers; Unto this congregational Church alone they give the full power of election and ordination, of deposition and excommunication even of all their officers, and of the final determination of all Ecclesiastic causes. they not only give them suffrages in their election, (mm) but the whole power of Ordination also (nn), the examination of their Pastor in all the abilities requisite for his charge (oo), the laying all the parts of his Office upon him, public prayer, imposition of hands, and what other acts are requisite for a regular Ordination, are all performed by one of the people whom the rest have appointed for that end (pp). As they have power to make all their Officers, so they have power to unmake them, to depose, and excommunicate all their Ministers (qq), to cognosce and finally to determine, without any appeal, in all cases, both in life and doctrine, of all Heresies and Schisms, of all Truths and Errors, to order all things belonging to the worship of God, and to do all things else (rr), The difference of johnson and Ainsworth about the power of the people and presbytery distinct one from the other, is not yet composed among the Independents. which other Churches ascribe to the most General Assemblies of the most learned Divines. Upon this passage of Power come in the differences which divided the Brownists among themselves: whilst johnson would give all these acts of power to the Eldership, and Ainsworth would keep them for the Congregation; these same questions vex the Independents to this day, and are likely to divide the Children as they did the Fathers. The most of the New English Divines, with Ainsworth, attribute the whole Ecclesiastic power to the body of the people: unto the Eldership they give the preparation of affairs (ss), The common Doctrine of New England is Ainsworths' Tenet, that the people a●one have all the power, & may excommunicate when there is cause all their officers. but the judgement and determination of all doth pass by the plurality of the people's voices (tt): the power of the keys they put in the hand not of the Presbytery, but of the fraternity (ww), as they speak. And in some places upon the people's sense of the Presbyteries encroaching and fear of their farther usurpation, they have thought it expedient to have no Eldership at all, as in Amsterdam the Brownists, so in Rotterdam the Independents, for these many years have had no ruling Elders, and so no Presbytery (xx); but have governed all their affairs by the voices of the people: and why might they not as well live without ruling Elders, as their Brethren at Arnem for divers years did live without a Pastor (yy) the more necessary Officer. Mr Cotton the other year did fall much from them and himself towards johnson, that the whole power of authority is only in the Officers, and the people have nothing but the power of liberty to concur; that the Officers can do nothing without the people, nor the people any thing but by the Officers. Mr Cotton and some others feeling to their small contentment the great and intolerable power of the people over the Eldership have begun to fall from Ainsworth to johnson, and to plead the Authority of the Eldership above the Brotherhood, and the necessity of their subjection by divine right to the Elders as to their Superiors (zz); yet to salve all, and to please both parties, he maketh the concurrence of the Eldership and Brotherhood to be both necessary, to be both sine quo non (aaa): whatever Authority he gives to the Eldership, he maketh it all vain and frustaneous without the consent of the people (bbb): and notwithstanding all the obedience and subjection he putteth upon the people, yet he giveth to them such a power of Liberty, that their concurrence with the Eldership in every act of power is not only necessary but authoritative (ccc). He goeth yet one step further in case of the obstinate and incorrigible aberration of the Presbytery; he gives power to the people, albeit not to execute any act of power, yet to separate from the obstinate Eldership (ddd), Yet that both officers & people or any one of them have power to separate themselves from all the rest when they find cause. and out of their own number to make new Elders, who will be willing to administer censures, and do all else that they conceive to be right. For all this, so far as we can learn, there is yet no full agreement among them, either in New or Old England, in setting the merch-stones of power betwixt the Eldership and Brotherhood: many School distinctions they use, yet by them all they cannot come to concord. The Independents here confess their agreement with Mr Cotton in the chief things wherein he differs from his Brethren in New England, and from his own self in his late Book of the way of the Churches: they applaud much his new invented distinction of the power of Authority, and the power of Liberty (eee). Yet in other things they avow their dissent from him (fff): what these other things may be, they yet have not had leisure to inform us. I hope it be not the extent of Church power unto women, and the giving of a power to celebrate Sacraments unto private men, which yet are said to be the Tenets of some of their friends. It is true, the Synod of New England maketh not only the fraternity, but as they speak, The London Independents give more power of Ecclesiastic jurisdiction than the Brownists unto women. the sorority also to be the subject of the private power of the Keys of the Kingdom of heaven (ggg); also we have shown how they have permitted women to be Leaders to their whole Churches, and chief Pastors in Church actions of the highest nature: we have good witnesses that a woman was the founder of Mr Simpsons' Church at Rotterdam (hhh); that a woman, and that none of the best led away Mr Cotton, and with him great numbers of the best note in New England, towards the vilest errors, and to the brink of a new separation from all the Churches there (iii). Notwithstanding all this, none of the Independents, either in New England or Holland, neither the Brownists of Amsterdam, did ever give unto any women any public Ecclesiastic power. In this, our London Independents exceed all their Brethren, who of late begin to give unto women power of debating in the face of the Congregation, and of determining Ecclesiastic causes by their suffrages, if Doctor Bastwick be rightly informed (kkk). Concerning the power of the Sacraments, Some of them permit private men to celebrate the Sacraments. Mistress Chidley is permitted to print in defence of the Independent cause, without the reproof of any of that party, so far as I have heard, that not only Pastors but private men out of all office, may lawfully celebrate both the Sacraments (lll). However, Brownists and Independents do perfectly agree in the point of Independency. in these and other things there may be great difference among them in the point of Church power, yet that which is the principal point in this head of power, the matter of Independency, in it there is a full and perfect agreement among them all. Whatever power, whether of Liberty or Authority, be in the Congregation, organical, or homogeneous▪ radically or habitually, in the Brothehood or Eldership, conjunctly or severally; whatever power it be, or wheresover it be, all of them place it in the Congregation, without any subjection to any other Superior (mmm). The word of Independency, some of them do much abominate, and yet but some; for there are of their chief Leaders this day, who do not mislike it (nnn): but what ever we speak of the word, the matter which every man did understand by it, is stiffly maintained by them all. In nothing there is greater concord among them than that in the smallest Congregations, even of seven persons, the whole Ecclesiastic power doth reside absolutely without any dependence upon or subjection to any or all the creatures on earth (ooo). If a corrupt or negligent Presbytery do not censure their own 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 grossest Heresies or most scandalous vices. Whatever may be said of a charitable advice or friendly counsel, or brotherly rebuke, yet if you speak of any authoritative power to censure, all of them avow that the offer of this from all assemblies of a nation, or of the world, is Antichristian Tyranny (ppp): and for any person in the smallest Congregation to receive, or submit themselves to any such censure, were to betray and cast away the liberty wherewith Christ hath made them free (qqq). So that it is utterly unlawful for all the Churches of the World to inflict the least censure, or to give the smallest admonition in order to any censure, not only to any Congregation, but to any one man therein, suppose he were never so erroneous, never so scandalous; although he did infect and destroy, not only all the souls of that Congregation, but as a common pest did corrupt the Churches of a whole Nation, or if it were possible, of the whole World (rrr). The point of Independency is either the root or the fruit of many errors. This strange Tenet seemeth to be either the root or the fruit, either the mother or the daughter of all the rest of their errors: the mother and root, because a few persons having locked themselves up within the narrow walls of one Congregation, with an Independent power, having made themselves uncontrollable by any or all upon earth; they open a wide door to any erroneous spirit, to misled them towards what ever fancy can enter into any cracked brain, without all possibility of any effectual remedy; the daughter and fruit, because men who are conscious to themselves of singularities, which they fear will not be liked nor tolerated by others, upon their fond love towards these errors, do affect such a liberty which may exempt them from all danger to be ordained by any censure to relinquish these darlings, which they have resolved to keep still in their bosom. To temper the crudity of this Tenet, they add to it three moderating positions, but for little purpose. The fatuity of this Tenet they use to season with the grains of three more sapid positions: First, they grant the being of Classical Psesbyteries and Synods (sss). Secondly, they ascribe to them the censure of Non-Communion (ttt). Thirdly, they allow the Magistrate to correct Heretical and shismatical persons (www). But if they will consider, they shall find that in none of those positions, they go beyond the Brownists and by them all they do not any whit cure the disease of Independency. For the first, they admit not of any Classical Presbytery differing from a Synod; They grant the being of Synods, but not of Classical Presbyteries. for what ever they speak of their granting gladly unto us all the degrees and Subordinations of Assemblies which we could wish: yet betwixt a congregational Eldership and a Synod, they grant not any interposition of a Classis; or compounded Presbytery over more Congregations than one (xxx), which kind of Presbytery the Reformed Churches make the first and ordinary subject of Ordination, and of sundry acts of Jurisdiction: esteeming it a judicatory specifically different both from the inferior Eldership of a single Congregation and the Superior Synod, whither of a Shire or a Province, or a Nation, or of more, or of all Nations. Besides▪ that Synod whereof they approve, is only a Brownistical one, such as needeth not to be moderated by any Preacher (yyy); Their Synods are merely Brownistical without all jurisdiction, wherein every one of the people may vote; also merely elective and only occasional. at the which any man who pleaseth may be present to debate, and vote decisively (zzz). Yea, they go here much beyond the Brownists and their Brethren of New-England also; for they deny that the 15 of the Acts, is either a pattern or ground for any Synod (aaaa), expressly contrary to Mr Cottons latest Doctrine; neither will they have any ordinary or set Synods, but only occasional, and when the occasion of a Synod cometh, they will have it to be merely elective (bbbb 1.): consisting of such persons alone as themselves please to choose, not only of the Churches of their own Independent way alone, but also of such only among these as themselves think meet to pitch upon (bbbb 2): if a Classis or Synod be of any other temper, they count it so corrupt and so tyrannical a Court, that they could not countenance it with their presence; yea, not so much as they would do an Episcopal Sea (cccc): the one being much worse than the other: that the Brownists Independency went ever thus far I do not know. As for their sentence of Non-Communion, The sentence of Non-Communion, is Mr Cottons invention to supply that defect which themselves make in the Ordinances of God. it is one of Mr Cottons new additions to old Brownism (dddd); which it seems rather to embitter then sweeten; for it is a mere humane invention to supply the ordinances of God, which men injuriously have cast away: when they have denied to Synods the power of these censures which God hath appointed, and find themselves straightened by the absolute necessity of the matter, to take up again either them or their equivalent: they will not be so changeable as to resume the censures whereof God is the Author, having once cast them away: but in their place they are forced to find out some of their own, these their new declarations and abstentions from fellowship and such like new censures of their own. It puts in the hand of every man a power to sentence all the Churches of the world. But which is worst of all, these their new censures if there be any force in them, advance their Independency to the highest degree of power: or rather lift it up highly in the air, and by a repugnancy and contradiction, make it evaporate to nothing; for this Non-Communion giveth power to every one, even the smallest Congregation, over all the Churches in the World it pleaseth to deal with, so far as to admonish, rebuke, declare against them all, and cast them all out of her Communion (eeee). The Reformed Churches contend only for a power to a great Assembly, for censuring a faulty member of a small Congregation; but this Non-Communion gives to the smallest Congregation of any seven persons, the power of sentencing the whole Churches and all the Assemblies in the World. Howbeit, this Non-Communion, seems to be contradictory and destructive of that Independency which it was invented to salve: For if every Congregation be Independent, how shall all Congregations be so dependent upon every one, that any the least may inflict this high censure upon the greatest, yea upon all. It carries to the highest degree of Separation. Beside, this Non-Communion is nothing but the highest strain of separation that ever any Brownist aimed at; it giveth a power for any Church to deny Communion to all Churches, and to live separate without all Communion with any Church for ever. This produceth an other power of a farther separation, to wit, a power to every member of that separate Church upon any grievance not satisfied to separate himself, and either live there alone as many do, or to gather a new Church, of any whom they find willing to associate with them: these things are brought not so much for reasons to evert the positions in hand; as to show how unfit limitations they are of the extravagancy which appeareth in Independency, and how much they run out beyond the bounds which they pretend to him in. As for their third Tenet of the Magistrates concurrence, Their supply of the defects of Independency by the power o● 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. to second their sentence of Non-Cummunion, besides that the Brownists go as far as ever any of them did in this (ffff): we see now that the chief of them have recalled the Tenet: though all the Protestant Churches, and none more than they of New-England, do maintain the Magistrates power to suppress errors; yet this unhappy love towards liberty, whereinto the Independent party here among us have lately fallen, makes them to entreat the Magistrate to let alone the affairs of Religion, though they run into all the confusion whither Satan and his Instruments are able to carry them (gggg). If the Magistrates fear of God doth stop his ear to such impious petitions, than they flee up very high even to the denial and decrying of all the Magistrates power in matters of Religion (hhhh); which yet the Papists in England and the Arminians in Holland, who have been the greatest pleaders hitherto for liberty, were never bold to impugn; but of this more hereafter. I hope I have demonstrated that in the point of Separation and of the constitution and government of the Church, The Independents do advance their fancies to as high a pitch of glory as the Brownists. the great and only intended Articles of the Brownists, our brethren the Independents come nothing behind them: Sure, in these their conceits they applaud themselves no less than the former; they put in these things the very Kingdom of Christ: all their opposites, in these fancies, they make them enemies to Christ's Kingdom (iiii): they avow Independency to be a beginning, They are the Brownists scholars in many more things beside the Constitution and Government of the Church. and a part of that glorious Kingdom which Christ for a thousand years is to enjoy upon earth (kkkk). Concerning the worship of God and other heads of Divinity, whatever crotchets the Brownists have fallen into, the Independents punctually do follow the most and worst of them: and if in any they come short, they are sure to exceed in other things more dangerous. First, for the marriage blessing, They give to the Magistrate the Celebration of marriage. they applaud the Brownists Doctrine, they send it from the Church to the Townhouse, making its solemnisation the duty of the Magistrate (llll ●; 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 be 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. Mr Milton permits any man to put away his wife upon his mere pleasure, without fault and without the cognisance of any judge. Concerning Divorces, some of them go far 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 he pleaseth, without any fault in her at all, but for any dislike or dyspathy of humour (mmmm); for I do not know certainly whither this man professeth Independency (albeit all the Heretics here, whereof ever I heard, avow themselves Independents); 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. 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 Mistress Hutchinsons' disgrace: and all of them do maintain, that it is lawful for every woman to desert her husband, when he is not willing to follow her in her Church way, and to take herself 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, They are against all determinations of the circumstances of worship, and therefore all church Directories are against their stomaches. to be left so free, that all Directories are much against their stomaches. How much they did cross that gracious and excellent work of the Directory for the three Kingdoms, and when it was begun, how long they did retard it; and after it was brought to an end, through all the mountains 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 far to slight it, The common names of the days of the week, the months of the year, of many Churches and Cities of the Land, are as unlawful to them as to the Brownists. as to write unto the very Parliament, that uniformity is but a matter of form, in the which for peace sake men will come up so far as conscience can permit, intimating that all our covenanted uniformity must be resolved into the freewill or erroneous conscience of every private man. In the abolishing of the monuments of Idolatry, they agree so far with the Brownists, that they will not name the days of the week, the months of the year, 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 Bells though invented by a Pope, and baptised with all the Popish Superstitions▪ how this doth stand with their principles, I do not well know, especially with their practice about another circumstance, the Church-maintenance. For, the ancient way of maintenance by Tithes, or Lands, All tithes and set maintenance of Ministers they cry down; but a voluntary contribution for the maintenance of all their Officers, they press to a high proportion, with the evident prejudice of the poor. or set Stipends, they do refuse, (pppp) and require here the reduction of the Apostolic 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 mere Alms, a voluntary Contribution, laid down as an offering at the Deacons feet every Lord's Day, and by him distributed to all the Officers and the poor of the Congregation according as they have need (rrrr). This is their Doctrine, but it seems they are weary long ago of its practice. The Brownists (as I hear) are yet constant to practise what they teach, allowing their Ministers for their better supply, and that they may not be too burdensome 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 certain Tax of money laid 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 Rotterdam, 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 poor, it hath been their providence to admit none or few poor members of their Congregations (wwww. In their solemn worship oft times they make one to pray, another to preach, a third to prophesy, a fourth to direct the Psalm, and another to bless the people. ) 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 Rotterdam, 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 prophesy, and a fourth to dismiss with a blessing (xxxx). In the ordering of the parts of their worship after Mr Cottons invention, They make it a divine institution, without any word of preface, to begin the public worship with solemn prayer for the King and Church. they take it for an Apostolic injunction, to begin first of all with a large solemn Prayer for the King and the Church, applying the words of the Apostle against the clear 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 Pastor's prayer the Doctor reads and expounds. 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 itself without exposition, is a divine Ordinance, however in their practice they conjoin both. In preaching they will be free to take a Text or not, as they find it expedient. In preaching they differ from the Brownists and us, and join with the Popish Monks; they will not be tied 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). After Sermon any of the people whom they think able, are permitted to prophesy. 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, publicly to expound and apply the Scripture, to pray and to bless the people. They permit two or three of these after the end of the Sermon to exercise their gifts (aaaaa). All are permitted to propound in the face of the Congregation what questions upon the Sermon they think meet. 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 than their Teachers; some of them will have no songs in the time of public judgements (ddddd): About the Psalms they have divers strange conceits; but the special is their new Ordinance of a singing Prophet, who in place of the Psalms singeth Hymns of his own making in the midst of the silent Congregation. others will not permit women to sing in the Church (eeeee): but the greatest difference is, that the Independents of Arnheim did stop the mouths of all but one, who did sing the Hymn which himself had composed, in the midst of the Congregation for their edification (fffff). In Prayer they fall short of their masters; They grant the lawfulness of read prayer in divers cases. for however they use no set Prayer, yet they are so far from esteeming of it Idolatry, that they profess both set and read Prayer to be lawful (ggggg): They will have none to be baptised, but the children of their own 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. The Lord's Prayer they commend to be said even in public, 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 practise is constantly to forget the Lords Prayer. In the Sacrament of Baptism the Independents lay a pathway 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 wonderful poor handful: all other Infants they will have unbaptised till they come to the years of understanding, and declare not only their actual faith and holiness, but their subjection to the Kingdom of Christ, that is to their Independency: they will have no stipulation made for the Infant's education; they dispute much for dipping, though they deny not the lawfulness 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 federal holiness of Christian children; against this Tho. Goodwin did preach, and deny openly that common distinction of Protestants of real and federal holiness, They open a door to Anabaptism by 3 farther positions. requiring in every Infant to be baptised a real and inherent sanctity. If this ground be maintained, I see not how Anabaptism, or else Arminianism, will be avoided; for if this real holiness above foederall, be the great ground of Baptism, 1. They require in all to be baptised a real holiness above a foederall, which in no Infant with any certainty can be found. 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 baptised? or if we can say in the judgement of truth, that every baptised 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 won the field; for no man doubts but many baptised Infants, even in their way, do fall away totally and finally from whatsoever holiness can be supposed to be in them. If these inextricable difficulties did move Mr Goodwin to stop the Press that it went not on with his Sermons against the Anabaptists, 2. They esteem none for their Baptism and Christian education a member of their Church, till they have entered themselves in their church covenant. himself doth know. Secondly, they esteem not baptised Infants to be members of their Church before they have entered into their Covenant; till than 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. 3. They call none of their members to any account before their Presbytery for obstinate rejecting of Paedo-baptism, although the Brownists do excommunicate for that sin. Thirdly, they account Anabaptism a very tolerable error; so far 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 special evil 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 errors of the Anabaptists. The Lord's Supper they desire to celebrate at night after all other Ordinances are ended (mmmmm); albeit the Brownists now take it in the forenoon. They participate with none of the Reformed Churches in the Lord's Supper, yet they scruple not to communicate with Brownists and Anabaptists. 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 profess, 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 own way (ooooo). For the manner of their celebration, they who have seen it, Their way of celebrating the Lords Supper is more dead and comfortless than any where else. profess it to be in a very dead and comfortless way: it is not as in New England, once in the month, but as at Amsterdam, once every Lord's day (ppppp), which makes the action much less solemn than 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 have no Catechising, no preparation, nor thanksgiving sermons, ordinarily they speak no word of the Sacrament in their Sermons and prayers either before or after. they are so happy as to have all their members prepared always sufficiently for the Lord's 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 needless 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 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 Psalm. 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 Psalms, their people need no such means to furnish them in their Sacramental 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 be full, They require none of their members. to come out of their pews to the Table. the New-English do count sitting at a Table, not only to be necessary, but to be a part of our imitation of Christ, and a Rite significant of divers heavenly Privileges and Comforts (rrrrr); but as the Brownists at Amsterdam this day have no Table at all, And they acknowledge no more use of a Table then the Brownists at Amsterdam who have none 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 several places: So the Independents at London, do vehemently contend for the needlessness of any to come to the Table, what ever be the practice of all the rest of the Reformed Churches: But they will have the holy Seals carried from the place where the Minister preaches to the people in their Pews, or where ever else they have their ordinary places for hearing of the Word; although most easily in their small Congregations without any disturbance all might be brought to the Table (sssss). They teach the expediency of covering the head at the Lords Table. But their main difference from all the Reformed, and greatest consonancy with the Brownists, is in this, that as they teach all outward signs of Worship in the time of the Celebration to be Idolatry, and hereupon declare the necessity of all men who will follow the example of the first Communicants, to keep on their Hats, all the time of this holy action; so likewise the Independents begin to teach their disciples; for however at Amsterdam this day the named Doctrine be not fully practised, the men there covering their heads in the time of the Celebration; but every one uncovering, during the time of their own personal participation of the Elements; yet we are now taught at London that covering is most requisite at the time of participation. That this act is a Rite significant to the Communicants of their Table-honor, and fellowship with Christ, also that the Minister in all his Celebration must be uncovered, and that in sign of his service to the Communicants, as the Lords much honoured children, sitting covered when they eat of their Father's meat (ttttt). They are as much for the popular Government as the Brownists. After all the Worship is ended, the Congregation may not yet be dismissed, but one ordinance more in the end of the day must be attended, the exercise of Discipline; in this the Independents come up fully to their masters; the whole people must be present to hear, judge, and voice at every act of Discipline (wwwww). In any Congregation the acts of discipline, when best managed, are very tedious and long, but with them more than anywhere else; for their contentions are more and more tough, as we may see in the best ruled Congregations that ever they had; That of Arnheim and Rotterdam: if the praise given by the Apologists to them be just; there the exercise of discipline hath been very tedious: the whole Congregation to their extreme weariness and fretting, have been forced to lay aside the works of their ordinary calling for many days of the week, to attend the judging of these causes which on the Sabbath days could not be ended (xxxxx). In the Cognition of these causes, All Discipline must be executed in the presence and with the consent of the whole people, & all must pass by the express suffrage of every one. every member of the Congregation must be satisfied in his own mind concerning every passage of every action; for they do not proceed by the plurality of numbered voices, but with the harmonious consent of all who have right to voice (yyyyy). And if it fall out that any do dissent from the most, they appoint in that case pains to be taken for the information of the dissenters that they may consent; but if these pains prove fruitless, and the Dissenters refuse to join with their brethren, Dissenters not only lose their right of suffrage for the time, but are subjected to censure if they continue in their dissent. they are declared obstinate, and to have lost the right of voicing for that time (zzzzz). Yea, which is worst of all, and which puts these Congregations upon the smallest occasions upon unavoidable and remediless divisions, they appoint all who continue in their dissent in any matter of weight, to be farther proceeded with for their contumacy (aaaaaa). The public meetings of the Brownists are so long and tedious, that we do not hear of their stomach for any private; They are much for private meetings, for it is in them that they usually frame the members of other men's 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. but the Independents are yet for private meetings; how long they will be in love with them, we cannot say; for in New-England where they were most in request, their fruits have been very bitter; these meetings of a middle sort betwixt congregational and Domestic, were the occasion very near to ruin both that Church and State; for in these it was where under the pretence of religious conference, and re-petition of Sermons, false doctrine and wicked calumnies against the most Orthodox of the Ministers and Magistrates, were spread for the renting and (had not God prevented it) the destroying of the State both Civil and Ecclesiastic (bbbbbb). For the present, where they are in gathering of their Congregations, these meetings in private houses (of all who will) are a very pregnant means to steal away men and women from their own Pastors; but if once their gathering of Churches were at an end, and their greatest care were for the keeping and edifying of what they had gotten, it is like that then they would be as cautious as now all other Churches are, even the Brownists and these of New-England, of such meetings which except well moderated and limited, under fair pretences, are exceeding fit to make new divisions, and ever to frame new Societies of some, as it were, more select and eminent Christians out of the common Congregation. They flatter the Magistrate and slander the Reformed Churches without cause. Concerning the Magistrate, the Tenets of the Independents would be well considered, because of their open proclamation of their loyalty beyond and above all which the principles of any Reformed Church will permit them (cccccc). Had they magnified never so much their own virtues, without the express disparagement of others; had they put in the balance with themselves an equal or a double number of the greatest men in any of the Reformed Churches, who yet would be very ponderous when they lie in the Scales against five particular men the Authors of that comparison, had they preferred themselves before all the Reformed Churches, in a casual & contingent action, not in a main duty, which their very principles are alleged to diminish; had they whispered all this in the ears of their friends, and not made a Proclamation of it to both the Houses of Parliament, and that in print to be trumpeted out in the ears of all the world; it might have been passed over with the less either observation or offence: But since in so public a manner they have required the Magistrate to believe their great deferences to him and the smaller respect he can expect from any out of their way: it seemeth very necessary to produce, not these particular respects which the Reformed Churches profess, according to their principles to give unto the Magistrate & continually have given according to their professions (for these are well known to the world long before any of our new Censors were in being) but what these singular duties may be, which the Independents above all other men by their principles are forced to perform to Magistrates, while they may be at leisure to publish them to the world, I will here present unto them the materials of some few short observations for that purpose. Some of them are for the abolition of all Magistracy. First, that divers of their party, and those of very eminent note, though miscarrying in other things, yet keeping fast to the way of Independency, have denied to the Magistrate all power over any of the Godly (dddddd). And others of them with the grossest Anabaptists have denied the lawfulness of any Magistrate at all (eeeeee). Secondly, do not their principles hold out of the Church, 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 & Burrougheses that now are, and that ever have been and are ever like to be hereafter, except a very few. and deprive of all Christian consolation which flows from any Church privilege, the far greater part, if not absolutely all Kings, and Princes that are this day in the Christian world, and have been since the days of the Gospel, or ever are likely to be upon earth to the world's end? how exceeding few of all that are, or have been Members of Parliament of either House, of all that have been or are Magistrates in England, if their principles might be put in practice, would be admitted to the Lords Table, or yet their children be baptised, or themselves be reputed Christians and Members of any lawful Church? Thirdly, of these exceeding few Kings, Princes, Peers, Commoners and Magistrates of the Land, which they could take into their Congregations; how many could have assurance to live any long time in a Christian condition as Members of a Church according to their principles? Since they tell us that they are to Excommunicate without any delay, These few Magistrates whom they would admit, have no security, but by the error or malice of a few, to be quickly cast out of the Church without any possibility of remedy. the greatest Kings for any fault either in belief or life, which doth subject the poorest servants to censure; how many and frequent these faults may be, it is hard to judge; but the worst is, when the greatest Kings and the chief Members of Parliament without any respect to their dignity, are cast out of the Church for themselves and their children, by the peevishness or error, or malice of a few in a small Congregation, they have no means under heaven to redress themselves of their injury; they and theirs must live as Pagans out of the Church, till they who did cast them out, be persuaded and become willing to take them in; should all the Divines all the Assemblies, all the Churches of their Dominions, see clearly as the light their notorious wrong; yet there were no possibility to help it by any mortal hand till the injurious Congregation itself, of its own accord, should be pleased to repair it. Fourthly, When they have put all out of the places of Magistracy, yea out of all civil courts who are not of their mind, the greatest Magistrates they admit of, be they Kings or Parliaments, they subject them all to the freewill of the promiscuous multitude. they permit none to be Magistrates where they have power, not so much as to be a member of their smallest civil Courts, except they be fully for their way, and be admitted members of their Church, as it hath ever been their practice in New-England to this day; but the Magistrates they admit of, who are of their mind, they debase their power so low as to suspend it all on the will and pleasure of the promiscuous multitude, not only to limit the Sovereignty of Princes within the bounds of their just Laws, and to confine them unto the Counsel of their Parliaments, but to bring both them and Parliaments and all Magistrates to their first original and Makers, to the free will of these whom they use to style the profane multitude (ffffff). Fifthly, have any of the Reformed Churches now for an h●ndred years and above, given to Magistrates such occasion to fear an unjust insurrection, When Magistrates will not follow their new erro●●s they have been very ready to make insurrections to the great hazard of the whole State. as they in the few years of their being have already furnished? To pass by all their threatenings in this time of confusion (gggggg) (while their strength is yet inconsiderable) and their mighty endeavours to get Arms into their hand to enable themselves with the evident hazard of the whole Isle, to do what they please by force (hhhhhh). Let men only look over to the fruits of their principles in New-England, not many years ago there, upon a very small, and so far as I know very groundless suspicion, to have somewhat of their Government altered by the King contrary to their Patent, they did quickly purchase and distribute Arms among all their people, and exact of every one an Oath for the defence of their Patent against all impugners whosoever; Mr William's opposition to this Oath as he allegeth, was the chief cause of his banishment (iiiiii). What principles could these be, that moved the same people a little after to do and say such things for which their Magistrates did disarm so many of their Church members, not only elsewhere, but even at Boston, upon fear of an apparent insurrection for the kill of the principal Magistrates, and overturning the whole state of that Country (kkkkkk 1.) Few Magistrates will hereafter confide in these principles which saved not the Governor and general Court of New-England, from extreme danger by the members of Mr Cottons Congregation at New Boston. Many of them deny to the Magistrate any power at all in the matters of Religion. Sixthly, do the Independents principles give to the Magistrate any Ecclesiastic power at all? will they submit to his civil power in any Ecclesiastic affairs? will they be hindered by the Magistrate's sentence, unless it be executed with violence to erect Congregations within his Dominions at their own pleasure? will their principles permit them upon the command of King and Parliament, to refuse to take into their Congregations the members of other Parish Churches without a dismision, or take and admit upon the Magistrates command within their number, any whom they account unfit for membership, or to recall for the Magistrates pleasure any of their Church censures? have they not very lately declared to the Parliament, that they esteem all matters of Religion free and exempt from their sword and power? That all matters both of worship and doctrine, that all things of the mind as they speak, or matters of opinion, and all matters of outward form wherein uniformity is required according to our Covenant, are so far to be ruled by every man's own conscience his own light and reason▪ that the Parliament is not in any such matters to interpo●e their power? whither this be the true sense of their openly avowed and repeated letters to the Parliament itself, let every intelligent man consider who reads the words (kkkkkk 2). Seventhly, Their principles do spoil Princes and Parliaments of their whole legislative power; they abolish all humane Laws that are made, and hinder any more to be made. are any of the Reformed Churches or any Churches or persons of the whole world so injurious to Magistrates as their principles force them to be, who spoil Christian Kings and Parliaments of their whole Legislative power? they will have us to believe, as good Divinity, that it is not only unlawful for Church-assemblies to make Ecclesiastic Canons, but that it is alike unlawful for any Prince or State to make a Civil Law, (llllll) That the placing of a Legislative power in Kings or Parliaments, is to usurp the property and prerogative of God. (mmmmmm 1) These Principles cannot be very favourable to the State, which at one stroke annihilate all the Acts of Parliament that now are in force, either in this or any other Kingdom, and make it impossible (if they were believed) to have any more in any place of the earth, to the world's end. Look back upon what I have cited from the chief of the Brownists writings. I grant the New English polishers of Brownism do not express their Tenets in terms so hugely gross; yet see how near they come to them in substance, when they tell us that no Magistrate may make any Laws about the Bodies, Lands, Goods, Liberties of the Subject, which are not according to the Laws and Rules of Scripture, Scripture being given to men for a perfect rule, as well in matters of Civil justice, as of devotion and holiness (mmmmmm 2); and if so, than they must make it as unlawful and contrary to the Scriptures perfection, for any man to make Laws in matters of Righteousness and of the State, as in matters of Holiness and of the Church. The Civil Laws which Mr Cotton permits men to make, bind, no man any further than his own mind is led by the reason of the Law to obedience. That beside things in themselves good or evil, which Scripture determines by its Laws expressly, things of an indifferent nature, whereupon the most of civil Laws are made, must be regulated according to the Scripture rules of Piety, Charity, and Conscience, so far that the expediency and reason of the Law must ever carry and convince the conscience of the Subject: that no man is obliged to the obedience of a civil Law in a thing never so indifferent by the authority of the Lawgiver, but every man whose conscience is not convinced of the piety and charity of that Law, is free from all obedience and subjection thereto: Thus far Mr Cotton (mmmmmm 3.) They put the yoke of the judicial Law of Moses on the neck of the Magistrate. Eightly, what men besides them have made so bold with Kings and Parliaments, as not only to break in pieces their old Laws, and to divest them of all power to make new ones; but also under the pretext of a divine right, to put upon their necks that unsupportable yoke of the judicial Law of the ●ewes, for peace and for war, without any power to dispense either in addition or substraction (nnnnnn 1)? I grant this principle of Barrow is limited by Mr Cotton to such judicials as do contain in them a moral equity (nnnnnn 2); but this moral equity is extended by him to so many particulars, as Williams confesses the whole judicial Law to be brought back again thereby, no less then by the plain simple and unlimited Tenet of the rigidest Brownists (nnnnnn 3.) They give to their Ministers a power to sit in civil Courts & to voice in the Election of the Magistrates, and to draw from Scripture Civil Laws for the government of the State. Ninthly, doth any Reformed Church appoint their Ministers to be members of the highest civil Courts, with power of voiceing in the election of the supreme Magistrate? (oooooo.) Do any Divines but theirs, since the Bishops were abolished, join themselves as companions with the Magistrates, to draw out of Scripture a body of civil Laws for the Government of the State? (pppppp.) Tenthly, did ever any Divines but theirs, They offer ●o persuade the Magistrate contradictory principles, according to their own interest. In New England they persuade the Magistrates to kill all Idolaters and Heretics, even whole Cities, men, women, and children. so evidently mock the Magistrate, by instructing him according to their own interest, as it were from heaven, to contradictory practices, in New-England where the Magistrate is in their way, to persuade him the necessity under pain of sin and judgement, to kill all Idolaters, and false Prophets, to destroy whole Cities; men, women, and children, who are seduced by a false Prophet (qqqqqq)? Making a pathway by this means to the slaughter, not only of all Papists and Heretical Sects, but also of many good Protestants, who to the Brownists are Idolaters for the reading of Prayer, and obstinate enemies of the Kingdom of Christ for their mislike of Independency, according to the open profession of the prime Independents (rrrrrr.) Their Doctrine in Old England, where the Magistrate is out of their way, is diametrally opposite to this: But here they deny the Magistrate all power to lay the least restraint upon the grossest Idolaters, Apostats, Blasphemers, Seducers or the greatest enemies of Religion. for here they make it a Theomachy (ssssss), a fight with God to deny a free liberty to Papists, to the worst Heresies and Schisms, to judaism, Turcism, Paganism, or if any error can be imagined to be more pernicious. I believe that few prudent Magistrates, when they have well ruminated these and the like principles of the Independents, will esteem them much more conducible for their ends, than the principles of the Reformed Churches. In the point of Schools and Learning, how far they will follow the Brownists, I cannot say: divers of them have as good a share in learning as their neighbours; yet whatever they have of that kind, No great appearance of their respect to secular learning and Schools. they got it all before they entered into their new way, and whatever learning all of them do possess, it is no more than what was among the Brownists, when they did most cry down learning. The most of their erudition this day dwells in New-England, that any real course hath ever there been taken for its entertainment and propagation, I have not heard much; though the Magistrate and the whole Land have been and are at their Devotion; and till of late they had no apparent hope of supplying their way from the Schools of other parts of the world. Were we not weary, Independency much more dangerous than Browni● we might go on yet farther in the parallel, especially in the doctrinal Tenets of the Independents, wherein already they have gone far beyond the Brownists: you had a touch of the Arminianism of some in the real Sanctification of all baptised Infants; of the enthusiasms of others in their contemplations of God without Scripture; of the Libertinism of a third, blaspheming God as the Author of the sinfulness of sin: of the Arminian reprobation, the Antinomian, Montanist●ck and Familistick Tenets of a fourth; for which I doubt if to this day they have given any satisfaction. The whole City hath been filled these many years with the noise of the Socinianism of the fifth; many of them are passionate for a full liberty of all Religions in every State. The Apologists declare, that they will have none cast out of the Church for any errors which are not fundamental; and how far they will extend this principle who can know? only it would seem that all the named errors which do lodge or have lodged, as is alleged, in their prime Leaders, without any censure to this day, must be taken within the compass of errors tolerable, not only in the State, but in the purest Churches. And if Arminian, Socinian, Anabaptistick, Antinomian, Familistick, Enthusiastic errors be declared not fundamental, and tolerable in a Church, what shall we say of Prelatical, Cassandrian and the most of the Popish Tenets that are no ways so gross? Spalleto and others have been at great pains to prove that none of all the Popish errors are fundamental. The Remonstrant Apologists labour to free the greatest Heresies that ever were in the Church, such as Arrianism of old, and Vorstianism of late▪ from that infamy. Certainly, though our Brethren had kept in their principle of change, and not declared their full resolution to go on farther than themselves or others have yet thought: what already they have positively delivered, giveth to the world just reason of doubt whither they may go, and where at last they will stop their very swift and volant progress. The Testimonies of the sixth Chapter. (a) ANtap. p. 243. It was agreed upon, that they out of hand should bring in a Narrative of their opinions wherein they differed from us, and then should join with us in preaching against the Brownists and Anabaptists; they never brought in their Narrative until this day, and though at full meetings of the Ministers, they have been spoken unto, and some Ministers have been sent from the Company to some of them, and the Narrative was promised at such a time, and then at such a time yet it was never performed; and whereas the agreement in writing for our side, was left in Mr Calamies hand, Mr Nye comes after some 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 judgements 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 terms, to express the same materials 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 ourselves for the future; and therefore in a jealousy of ourselves, we kept this reserve to al●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 supreme, enacted as the most sacred Law of all others. (f) Cottons Keys published by Goodwin and Nye, p. 49. In what sense the Church of a particular Congregation is the first subject of the power of the Keys, in the same sense 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 confess the Church is not so Independent, but it ought to depend upon ●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 disclaim it, and that for two reasons; first, for distinction sake, between us and that which you call Presbyterial Government; The second is, because this word Independent is to signify that we hold all particular Churches of Christ to be of equal authority, and none to have jurisdiction over another, but each Church is under Christ's Goverments as the sole head, King, Lord, Lawgiver thereof. (g) Apol. Nar. p. 22. We do 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 We think we give more to the Magistrate than the principles of the Presbyterial Government will suffer them to yield. ay Ibid. p. 24. We do here publicly profess we believe the truth to lie and consist in a middle way, betwixt that which is falsely charged on us, Brownism, and that which is the contention of these times, the Authoritative Presbyterial Government. Preface to the Keys, p. 5. We are yet neither afraid, nor ashamed to make profession that the substance of this brief extract, is that very middle way betwixt that which is called Brownism, and the Presbyterial Government. (k) Vide supra, Chap. 2. (B) and (R 2.) (l) Prynnes Discovery, p. 29. john Lilbourn in his Answer to 9 Arguments, p. 4. writes the Church of England is a true whorish 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 espousal band which his true Churches are and aught to be, but is one of Anti-christs national whorish 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 Pamphlets. (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 join in some parts of God's true worship, and namely, in hearing the Word where it is truly preached; yea, though we do 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 be performed in other meetings. Cottons letter examined, p. 43. The second thing which Mr Cotton himself hath professed concerning English Preachers, is, that although the Word, yet not the Seals 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 Seals, etc. (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 causeless reproachings, which I leave to himself 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 esteem the Government of Christ's 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. Do you not know that no Infants have any title to Baptism, but by virtue of their Parent's 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 baptism? If then the Parents by refusing Christ as their King, do hereby cut themselves off from the Covenant, they do therewith cut off their children to. (z) Ibid. p. 63. We dare not baptise the children of these Parents that refuse to profess the faith of Christ as their only 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 only 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 do deny Christ's Kingly Government; what kind of Converters call you these? at best they are converted but in part, and that main thing is wanting, to wit, Christ's Kingly Office which they come not up to by the preaching thereof. (w) Paper of Accommodation after the ninth proposition: We having weighed our brethren's principles, do find no probability of an Accommodation for them ordinarily to enjoy Congregations, unless 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 add 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 do it upon a conviction and persuasion of the parties true grace some way made forth visible to us. Wields answer, to chap. 3. He tells us that they must be real Saints and sincere Believers, and that the Church in admitting of them, doth make exact trial by examination of their knowledge, and the work of grace, first in private, then in public, 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 trial to the Elders, and some few others in private, who upon their Testimony are admitted into the Church without any more ado. (z) Rathbones Narration, p. 11. Beside true and real 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 suitableness and sweetness 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 sins than may be evidently presumed to be perpetrated against the parties known light, as whether it be a sin in manners and conversation, such as is committed against the light of nature, or the common received practices of Christianity professed in all the Churches of Christ; or if in opinion, than such as are likewise contrary to the received principles of Christianity, and the power of godliness professed by the party himself, and universally acknowledged in all the rest of the Churches, and no other sins to be the subject of that dreadful sentence. (dd) Bastwicks' Postscript, p. 58. also his Just defence. p. 39 (ee) An Apology 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 ways pertaining to this Fellowship, so far as they shall be revealed to them in the Gospel; thus briefly, indefinitely and implicitly, in such like words and no more or otherwise, do we apply our answers to men's consciences. Church-covenant, p. 36. We deny not, but the Covenant in many of the English Congregations is more implicit, and not so plain as were to be desired; yet there wants not that real and substantial coming together or agreeing in Covenant, and that substantial profession of faith, which thanks be to God, hath preserved the essence of visible Churches in England unto this day. (gg) Plain dealing, p. 2. A Church is gathered after this manner; a competent number of Christians come together in some fit place in a public manner, and there confess their sins, and profess their faith, and enter into Church-covenant; after this, they do 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 be 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 lawful and needful, when Magistrates were enemies to the Gospel, and be not so when Magistrates profess the Gospel, we do 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 practice 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 Overseers, and therefore we think it not lawful when a Church is to Ordain Officers, to call in by way of authority or power the Ministers of other Churches. (two) Cottons Way, p. 1. The Church to which Christ hath committed the censures, is a combination of faithful 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 perform some duties of prayer and spiritual conference together, till a sufficient company of them be well satisfied in the spiritual good estate one of another, and so have approved themselves to one another's consciences in the sight of God, as living stones fit to be laid in the Lord's spiritull Temple, ibid. p. 10. The Church being thus gathered as hath been described: Our next care is, that it may be supplied with all these Officers which Christ hath ordained. (kk) Answer to the 32 Questions, p. 43. We do not find that God doth anywhere say they must be above forty or else they cannot be a Church: nay rather that speech of Christ's, of two or three gathered together in his name, doth plainly imply, that if there be a greater number than two or three, whom they being not satisfied in the answer of an offender, may appeal unto, and in so doing tell the Church, such a small number may be a Church, and may have the blessing of his presence to be among them. (ll) Ibid. p. 8, 9 When a visible Church is to be erected, it is necessary that in respect of quantity it be no more in number in the days of the New Testament, but so many as may meet in one Congregation. (mm) Ibid. p. 15. The Church is before the Ministers, seeing the power of choosing Ministers is given to the Church by Christ. (nn) Ibid. p. 68 The Church that hath no Officers, may elect Officers unto themselves; therefore it may also ordain them: if it hath power from Christ for the one, and that the greater, it hath also for the other which is the lesser: now, Ordination is less than Election. (oo) Ibid. p. 42. Unto the 13 question, whether you think it convenient, that a company of private and illiterate persons should ordinarily examine, elect, ordain, and depose their Ministers: a part of the answer to this question is, if there were none among them who had humane learning, we do not see how this could hinder them of their Liberty to choose Ministers, purchased to them by Christ's precious blood; for they that are fit matter to be combined into a Church body, have learned the Doctrine of the holy Scriptures in the fundamental points thereof; they have learned to know the Lord in their own hearts; therefore they may not be reproached as illiterate or unworthy to choose their own Ministers; nay they have the best learning, without which all other learning is but madness and folly. (pp) Plain Dealing, p. 3. They set a day for the Ordination of their Officers, and appoint some of themselves to impose hands upon them: where there are Ministers or Elders before, they impose their hands upon the new Officers; but where there is none, there some of their chiefest men two or three of good report amongst them, though not of the Ministry, do by appointment of the same Church lay hands upon them. Cottons way, p. 40, 41. Towards the end of the day, one of the Elders of the Church, if they have any, if not, one of the graver Brethren of the Church, appointed by themselves to order the work of the day, standeth up and enquireth in the Church etc. he advertiseth him who is chosen, what duties the Lord requireth of him in that place towards the Church; then with the Presbytery of that Church, if they have any, or if not, with two or three others of the gravest Christians among the Brethren of that Church, being deputed by the body, he doth in the name of the Lord Jesus ordain him to that Office, with imposition of hands, calling upon the Lord; and so turning the speech to the person on whom their hands are imposed, he as the mouth of the Presbytery, expresses their Ordination of him, and puts a solemn charge upon him to look well to himself and the flock. After this the Elders of other Churches present, observing the presence of God in the orderly proceeding of the Church to the Officers Election and Ordination, one of them in the name of all the rest, doth give unto him the right hand of Fellowship in the sight of all the Assembly. (qq) Answer to the 32 questions, p. 48. If the Church hath power by election to choose a Minister, and so power of instituting him, then of destituting also; Instituere & destituere ejusdem est potestatis. (rr) Ibid. p. 44. We conceive that every Church properly so called, though they be not above ten persons, or the least number that you mention, have right and power from Christ to transact all their own Ecclesiastical business, if so be they be able, and carry matters justly; for the power of the Keys Matth. 16.19. is committed by Christ unto the Church. (ss) Cottons Catechism, p. 10. It is committed to the Presbytery to prepare matters for the Churches hearing. (tt) Answer to the 32 quest. p. 60. In this sense matters with us are carried according to the vote of the major part, that is, with the joint consent of the whole Church, but yet because it is the mind of Christ. (ww) The propositions to which almost all our Elders did agree when they were assembled together: the first, the Fraternity is the first subject of all Presbyterial power, radicaliter, id est causatim per modum collationis, non habitualiter, non actualiter, non formaliter. (xx) Anatom. p. 26. I hear of no ruling Elders that ever Mr Simpson had in his Church. Anatomist anatomised, p. 12. It is true de facto we had none, but were resolved to have them. Notwithstanding this answer of Mr simpson's, that Church of Rotterdam to this day hath never had a Presbytery, after more than seven years' delay. (yy) Antap. p. 52. Pastors are necessary Officers in your Churches, and yet according to your practices your Churches are many years without them. (zz) Keys p. 10. Authority is a moral power, and a superior Order or State, binding or releasing an inferior in point of subjection. Christ hath given no jurisdiction but to whom he hath given office. The Key of power in a large sense, or Liberty, is in the Church; but the Key of authority or rule, in a more strict sense, is in the Elders of the Church. (aaa) Excommunication is one of the highest acts of Rule; and therefore cannot be performed but by some Rulers▪ now where all the Elders are culpable, there be no Rulers left in that Church to censure them: as therefore the Presbytery cannot excommunicate the whole Church, though apostate, for they must tell the Church, and join with the Church in that censure; so neither can the Church excommunicate the whole Presbytery, because they have not received from Christ an Office of Rule without their Officers. Ib. preface p. 4. He gives unto the Elders or Presbytery a binding power of Rule and Authority peculiar unto them, and to the Brethren distinct and apart an interest of power and privilege to concur with them, and that such affairs should not be transacted but with the joint agreement of both, though out of a different Right: so that as a Church of Brethren only could not proceed to any public censures, without they have Elders over them; so neither in the Church have the Elders power to censure, without the concurrence of the people: so as each alone have not power of excommunicating the whole of either, though together they have power over any particular person or persons in each. (bbb) Ibid. also Keyes p. 13. Else the Brethren have a power of order, and the privilege to expostulate with their brethren in case of private scandals: so in case of public scandal, the whole Church of brethren have power and privilege to join with the Elders in enquiring, hearing, judging of public scandals, so as to bind notorious offenders and impenitents under censure, and to forgive the repentant. (ccc) The propositions, 3. prop. The fraternity having authoritative concurrence with the Presbytery in judicial acts. (ddd) Keys, p. 16. Though the Church want authority to Excommunicate their Presbytery, yet they want not liberty to withdraw from them. (eee) Keyes Preface, p. 5. When we first read this of this learned Author, knowing what hath been the more general current both of the practice and judgement of our brethren for the congregational way; we confess we were filled with wonderment at that Divine hand that had thus led the judgements without the least mutual interchange or intimation of thoughts or notions in these particticular of our brethren there and ourselves here. (fff) Ibid. Only we crave leave of the reverend Author to declare that we assent not to all expressions, etc. Vide supra. (ggg) Tabula. Potestas charitativa merè est primo frat●um & Presbyterorum charitatiuè non politicè ambulantium, secundo sororum. (hhh) Vide supra, Chap. 4. (F). (iii) Vide supra, Chap. 3. (M). (kkk) Bastwicks' Independency, p. 99 The fifth Quaere is whether the women and people as well as the Ministers have the Keys? and whether the women have all their votes in the Church, both for election and reprobation of Members and Officers as well as the men? and whether the consent of all the women, and the greatest part of them be requisite for the making of any one a member, or officer, so that if they gainsay it, being the greater number, or allow of it, the most voices carry the business? the practice of this the brethren in some of their Congregations hold for Orthodox. Mr Prynnes Fresh Discovery, in his Dedicatory Epistle to the Parliament, p. 5. And to interest the female Sex and draw them to their party, they allow them not only decisive votes but liberty of preaching, prophesying, speaking in their Congregatitions. (lll) Keys p. 6. We be far from allowing that sacrilegious usurpation of the Ministers Office, which we hear of to our grief to be practised in some places, that private Christians ordinarily take upon them to preach the Gospel publicly, and to Minister the Sacraments. Katherine Chidleys' justification of the Independent Churches, p. 28. Yet that the Church must want the Word preached, or the Sacraments administered, till they have Pastors and Teachers in Office, is yet to be proved; but that which hath been alleged, is sufficient to prove that the family must not be unprovided for, either for the absence or the negligence of a Steward. (mmm) Keyes, p. 53. A particular Congregation being the first subject of the Church power, is unavoidably Independent upon any other Church or body for the exercise thereof; for the first subject of any accident or adjunct, is Independent upon any other, either for the enjoying or for the employing, the having or using of the same. (nnn) Vide supra (mmm). (ooo) Answer to the 32 Questions, p. 36. For Dependency upon men or other Churches, or other Subordination unto them in regard of Church-Government or power, we know not of any such appointed by Christ in his Word. (ppp) Wields Answer to Rathband, 14. chap. Our Churches are tender to persuade men to act without light, much more to command or to compel; both which very words though the thing required were lawful, are odious in the Churches of Christ most fitly becoming the Synagogues of Anti-christ. (qqq) Vide Cottons Keyes, p. 8. & infra (zzz). (rrr) Cottons Catechism, p. 13. All the Churches thereabout may meet together, and by the Word of God may confute and condemn such errors in doctrine or practice as are offensive, to prevent the spreading either of the gangrene of heresy or of the leprosy of sin; and if the Church offending, shall not yet hearken unto their brethren, though the rest of the Churches have not power to deliver them to Satan; yet they have power to draw from them the right hand of Fellowship. Vide infra, (sss). (sss) Keys, p. 57 In the Election and Ordination of Officers and censure of offenders, let it suffice the Churches consociate to assist one another with their counsel, but let them not put forth the power of their Community to take such Church Censures out of their hands; let Synods have their just authority in all Churches how pure so ever, in determining such diataxeiss as are requisite for the edification of all Churches. Keys Preface, p. 4. He acknowledgeth that Synods or Classes are an Ordinance of Christ, unto whom Christ hath committed a due and just measure of power, furnishing them not only with ability to give counsel, but also a Ministerial power and Authority, to determine, declare and enjoin such things as may tend to the reducing of Congregations to right order and peace; but not arming them with power of Excommunicating either Congregations or their members; they are to leave the former act of this censure to that Authority which can only execute it, placed by Christ in these Churches themselves; which if they deny to do or persist in their miscarriage then the Synod may determine to withdraw communion from them. (ttt) Ibid. (www) Keys, p. 50.51. The Magistrates address themselves to the establishment of Religion, and Reformation of corruptions by civil punishments upon the wilful opposers; josiah put to death Idolatrous Priests; nor was that a peculiar duty of the Kings of juda; for of the times of the New-Testament it is Prophesied, that in some cases capital punishment shall proceed against false prophets. (xxx) Keyes Preface, p. 4. He asserteth an association of Churches, sending their Elders and Messengers into a Synod; so he purposely chooseth to style these Assemblies of Elders, which the Reformed Churches do call Classes or Presbyteries. (yyy) Cottons Catechism, p. 3. The office or work of the ruling Elders, is to moderate the carriage of all matters of the Church Assembled, as to propound matters to the Church, and to order the season of speech and silence in the Church. (zzz) Keys p. 48. The pattern of Synods is set before us, Acts 15. There the Apostles assembled together with the Elders, and a multitude of brethren together with them, the whole Synod being satisfied, determine of a judicial sentence, and of a way to publish it by Letters and Messengers; so the matter is at last judged in a Congregation of Churches in a Church of Churches; for what is a Synod else but a Church of Churches? ibid. p 57 All the liberties of Churches were purchased to them by the precius blood of the Lord jesus, and therefore neither may the Churches give them away, nor many Churches take them out of the hands of one. (aaaa) Keyes Preface, p. 6. In all humility we yet see not that assembly of Apostles, Elders and brethren Acts 15 to have been a formal Synod. (bbbb 1) Ibid. 4. He a●knowledgeth a Synod to be an Ordinance of God, in relation to the rectifying of male administrations and healing dissensions in particular Congregations and the like cases; in such cases they declare and judge the nature of the offence. (bbbb 2) Antap. p. 146. I was desired by Mr Ward to be present at that meeting; but when the time came, neither I, nor any English Ministers, but them of Arnheim were called; whether were the other Churches of our Nation or any of them, who could not but be offended, as them of Amsterdam, Hague, Vt●ick, Leyden, Delft, called in by Arnheim, or by the Church at Rotterdam to join in the hearing and trying of that business? or did they send Messengers, or was it only agitate by two Ministers, and two Messengers of the Church of Arnheim, one Church only, Arnheim to Roterdam ● one to one, both equal. The Sub-Committee for Accommodation Prop. 8. Some of them do desire, that the effect of that which hereafter followeth, may be for explanations sake inserted, viz. That the Elders and Brethren of such Congregations in case they find any thing too hard for themselves, or have any controversy among themselves, may have liberty to advise with any of these select Elders and others in the Province jointly or apart, or with the Elders of any other Churches, for the determining and composing the controversy, or resolving that difficulty. (cccc) bastwick's Independency second part. Postscript, p. 6.7. They professed that they had rather have the Government of the Prelates than the Presbyterial, and protest that before Presbyters shall rule over them, they will join with Prelatical Priests, for the re-establishing of the Hierarchy. (dddd) Vide supra (rrr). (eeee) Apol. Nar. p. 17. What farther Authority there is of one or many sister Churches towards another whole Church or Churches offending, we do not yet see; and likewise we do yet suppose that this principle of submission of Churches that miscarry unto other Churches offended, together with this other, that it is a command from Christ enjoined to Churches that are finally offended, to denounce such a sentence of Non-Communion, and withdrawing from them whilst impenitent, as unworthy to hold forth the name of Christ; these principles are mutual duties as strictly enjoined them by Christ as any other. (ffff) Vide supra, Chap. 2. (EEEEE). (gggg) Theomachia, p. 37. Concerning other civil means for the suppression and restraint of these spiritual evils, errors, heresies, etc. as Imprisonment, Banishment, Interdictions, Finings, etc. Both reason and experience concur in this demonstration, that such fetters as these put upon the feet of errors and heresies to secure and keep them under, still have proved wings whereby they raise themselves the higher in the thoughts and minds of men, and gain an opportunity of further propagation. (hhhh) Ibid. p. 49.50. To hold that the persons so elected (the members of the House of Commons, chosen by men unworthy, and strangers to the power of godliness) have a power by virtue of such nomination or election, to enact Laws and Statutes in matters of Religion, and to Order under mulcts and penalties, how men shall worship and serve God, as it is a means to awaken the eye of jealousy upon them, and so is seven times more destructive unto and undermining, not only of their power, but of their honour peace, and safety also, than any thing that is found in the way so ill entreated; so is it the settling upon the electors of such persons, I mean upon the promiscuous multitude of the Land, a greater power than ever jesus Christ himself had, at least then ever he exercised. (iiii) Vide supra, (s). (kkkk) Vide supra, Chap. 4. (BB). (llll) Plain-dealing, p. 39 Marriages are solemnised and done by the Magistrates and not by the Ministers. (mmmm) milton's Doctrine of divorce, p. 6. That indisposition, unfitness or contrariety of mind arising from a cause in nature, unchangeable, hindering and ever likely to hinder the main benefits of conjugal society which are solace and peace, is a greater cause of divorce then natural frigidity, especially if there be no children, and that there be mutual consent. Ibid. p. 15. God himself commands in his Law more than once, and by his Prophet Malachy, as the best Translations read. That he who hates, let him divorce, that is, he who cannot love, Ibid. p. 16. He who can receive nothing of the most important helps in marriage, being thereby disabled to return that duty which is his, with a clear and hearty countenance, and thus continues to grieve whom he would not, and is no less grieved, that man ought even for love's sake and peace to move divorce; it is a less breach of wedlock to part with wise and quiet consent betimes, then still to profane that mystery of joy and union, with a polluting sadness and perpetual distemper, Ibid. p. 63. Only these persons are joined by God, whose minds are fitly disposed and enabled to maintain a cheerful conversation to the solace and love of each other; the rest whom either disproportion or deadness of spirit or something distasteful and averse in the immutable bent of nature renders unconjugall, error may have joined, but God never joined against the meaning of his own Ordinance; and if he joined them not, then there is no power above their own consent to hinder them from unjoyning when they cannot reap the soberest ends of being together in any tolerable sort, Ibid. p. 76. The freedom and eminence of man's creation, gives him to be a Law in this matter to himself, being the head of the other sex which was made for him; whom therefore though he ought not to injure, yet neither should he be forced to retain in society to his own overthrow, nor to hear any judge therein above himself, it being also an unseemly affront to the modesty of that sex, to have her unpleasingnesse and other concealments bandied up and down, and aggravated in open Court by these hired masters of tongue-fence. (nnnn) Williams Paper. I thought good to let you see some particulars wherein I could not close, nor go along with them. First, that it is lawful for a woman who sees into the mystery of Christ, in case her husband will not go with her, to leave her husband and follow the Lords House; for the Church of God is a Christians home where she must dwell; and where the Saints are, there is the Lords house; and in so doing, she leaves not her husband, but her husband forsakes her: The odiousness of this point was further manifested unto me by the speech of Ezekiel Hollimers wife saying that she counted herself but a widow. (oooo) Plain-dealing, p. 21. They call the days of the week, the first, second, third, fourth, fifth, sixth, and seventh which is Saturday; also the Month's beginning at March, by the names of the first, second, and so forth to the twelfth, which is February; because they would avoid all memory of Heathenish and Idols names. (pppp) Ans. to the 32. quest. p. 77. For settled and stinted maintenance, there is nothing done that way among us except from year to year, because the conditions of Ministers may vary, and of the Church to 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 days; 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 poor Brethren, whither of their own body, or strangers, for the maintaining whereof we do not appoint them to go 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 Lord's day, brought unto them and laid down before them, and distribute the same as the need of the Church doth require. (rrrr) Ibid. (ssss) Plain-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 Church's occasions; and others are beholding now and then to the general Court to study ways to enforce the mantenance of the Ministry. (tttt) Antap. p. 276. Have you not carried a greater port than most of the godly Ministers in the City or Country? 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 joined members, only because they were poor; and this very reason was given them for their not-admission, that they would not have their Church over-burdened with poor, Ibid. It was replied, that the Congregation of which he was Pastor▪ consisted of great Personages, Knights, Ladies, and rich Merchants and such people, as they being but poor, could not walk so suitably with them; wherefore he persuaded them to join themselves with some other Congregation among poor people, where they might better walk, and more confortably, in fellowship with them. (xxxx) Plain-dealing, p. 16. The Pastor begins with solemn prayer continu●ing about a quarter of an hour, the Teacher than readeth and expoundeth a Chapter, than a Psalm is sung which ever one of the ruling Elders dictates; after that the Pastor preacheth a Sermon, and sometimes ex tempore exhortes, than 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 ourselves and all men. (zzzz) I have heard the chief of our Brethren maintain this publicly, and I understand it is the practice of some of them in the City. (aaaaa) Cottons Catechism, p. 6. Where there be more Prophets besides the Elders, they may Prophesy 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 man's self or others, it may be lawful for either young or old, save only for women, to ask questions from the mouth of the Prophets. (ccccc) Answer to the 32 quest. p. 78. Some think the people have a liberty to ask their questions publicly 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 unlawful; and therefore such ask 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 unlawful for any to sing but he who preacheth; and this hath been the late practice at Arnheim: others thinking it unlawful for women to sing in the Congregation; hence some women at Rotterdam do not sing; I hear also they think it unfit for any at all in such times of the Church's trouble as this. (eeeee) Ibid. (fffff) Vide supra Chap. 4. (SS 1.) (ggggg) If the question be of joining in some few selected prayers read by an able and faithful Minister out of the book, as of the one side we are tender of imputing sins to these that so join. 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 Liturgy and form of prayer, we suppose you mean not a form of private prayer, composed for the help of the weaker: as for a form of prayer in general, we conceive your meaning cannot be of that; for it is evident that many Preachers constantly use a set form of prayer of their own making before their Sermons, with whom the people refuse not to join, ibid. p. 59 We acknowledge the Lords Prayer, and other forms set down 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 poor soul 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 Summer Islands p. 2. Our children die unbaptised, ourselves 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 do willingly offer themselves first to the Lord, and then to the Church, by confessing of their sins, etc. (mmmmm) This we hear 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 profess as a clear consequent of the former. (rrrrr) Cottons way p. 68 The Lord's Supper we administer for the gesture to the people sitting, according as Christ administered it to his Disciples sitting Matth. 20.26. who also made a symbolical use of it to teach the Church their majority over their Ministers in some cases, and their judicial authority, as Cosessors with him at the last judgement, Luk. 22.27. to 30. (sssss) For this the Apologists did plead as much and as sharply as any. (ttttt) I have heard some of their chief men discourse publicly enough to this purpose. (wwwww) Cottons Catechism p. 10. The body of the Church hath power from Christ to inquire, and hear, and assist in the judgement of all public scandals. (xxxxx) Vide supra Chap. 4. (TT). (yyyyy) Vide supra Chap. 6. (tt). (zzzzz) Answer to the 32 Quest. p. 61. If it appear, they who descent from the major part, are factiously or partially carried, the rest labour to convince them of their error by the rule; if they yield, the consent of all comfortably concurreth in the matter; if they still continue obstinate, they are admonished, and so standing under censure, their vote is nullified. (aaaaaa) Ibid. If the difference still continue, the sentence is still demurred even till other Churches have been consulted with; if the Church or the Elders should refuse the Testimony of other Churches according to God, they will deny them the right hand of Fellowship etc. (bbbbbb) Short story p. 32. Then M●stris Hutchinson kept open house for all comers, and set up two Lecture days in the week; when they usually met at her house three or fourscore persons, the pretence was to repeat Sermons; but when that was done, she would comment upon the Doctrines, and interpret all passages at her pleasure; she did lay all that opposed her, being near all the Elders and most of the faithful Christians in this Country, under a Covenant of works to advance her Masterpiece of immediate revelations; wherein she had not failed of her aim to the utter subversion both of Churches and civil State, if the Lord had not prevented it. Ibid. p. 34. What say you to your weekly public meetings? Answ. There were such meetings in use before I came; we began it with five or six, and though it grew to more in future time, yet being tolerated at the first, I knew not why it might not continue. The Court's reply, There were private meetings indeed, and are still in many places, of some few neighbour's; we allow you to teach younger women privately, and upon occasion; but that gives no warrant for such set meetings for that purpose, neither do ye teach them that which the Apostle commands, to keep at home. (cccccc) Apologet. Nar. p. 19 To the Magistrate we give as much and, a● we think, more than the principles of the Presbyterial Government will suffer them to yield. (dddddd) Williams paper, Prop. 2. That the Saints are not to submit to the powers of the world or worldly powers, and that the powers and governments of the world have nothing to do with them for civil misdemeanours; these Governors must keep in their own sphere, as Whales, not to govern Whales, but other fishes; Lions not to govern Lions, but the beasts of the forest; Eagles, not to govern Eagles, but the other fowls of the air. (eeeeee) Mr Williams related to me, that Mistress Hutchinson (with whom he was familiarly acquainted, and of whom he spoke much good) after she had come to Rid Island, and her husband had been made Governor there, she persuaded him to lay down his Office upon the opinion which newly she had taken up of the unlawfulness of Magistracy. (ffffff) Bloody Tenet p. 135. Williams sets down these words of Cottons model, The proper means whereby the civil power may and should attain its end, are only political, and principally these five: First, the erecting and establishing what form of civil Government may seem in wisdom most meet according to the general rules of the Word and state of the people: upon these words Williams comments thus; from this grant I infer that the Sovereign original and foundation of civil power lies in the people, whom they must needs mean by the civil power distinct from the Government set up: and if so that a people may erect and establish what form of Government seems to them most meet for their civil condition, it is evident that such Governments as are by them erected and established, have no more power, nor for no longer time, than the civil power or people consenting and agreeing shall betrust them with. This is clear, not only in reason, but in the experience of all commonweals where the people are not deprived of their natural freedom by the power of Tyrants. How right this Commentary is, Mr Cottons own words will declare, set down p. 140. In a free State no Magistrate hath power over the Bodies, Goods, Lands, Liberties of a free people, but by their free consent; and because free men are not free Lords of their own estates, but are only stewards under God; therefore they may not give their free consents to any Magistrate to dispose upon their Bodies, Lands and Liberties at large as themselves please, but as God the Sovereign Lord of all pleases; and because the Word is a perfect rule, as well of righteousness as of holiness, it will be therefore necessary that neither the people give consent, nor that the Magistrate take power, but according to the laws of the Word. (gggggg) Vide supra Chap. 5. E. (hhhhhh) Bastwicks' Independency second part. Postscript p. 65. It may evidently appear, that all the projects of the Independents in getting prime places by Sea and Land, and in the Armies, and in the Towns, Cities, Forts, and Castles, and all other places, and in all Committees, is only for the advancement and fomenting of their Faction: and this I conceive to be the only cause of all the linsey-wolsey Committees through the Kingdom. (iiiiii) Williams Examination pag. 4. After my public trial, one of the most eminent Magistrates stood up and spoke; Mr Williams, said he, holds forth that it is not lawful to call a wicked person to swear, to pray, as being actions of God's worship. (kkkkkk) Vide supra Chap. 3. TT. WW. AAA. (kkkkkk 2) Lieutenant General Cromwell's Letter to the Parliament from Bristol; As for being united in forms commonly called uniformity, every Christian for peace sake would study and do as far as Conscience would permit; and from Brethren, in things of the mind, we look for no compulsion but that of Light and Reason; in other things God has put the sword into the Parliaments hands for the terror of evil doers, and the praise of them that do well; if any plead exemption from it, he knows not the Gospel. (llllll) Vide supra Chap. 2. (HHHHH), (JIIII) (KKKKK.) (mmmmmm 1) Vide supra ibid. (mmmmmm 2) Vide infra (mmmmmm 3.) (mmmmmm 3) Cottons Model of power in the Bloody Tenet p. 140. The Magistrate in making Laws about civil and indifferent things in the Commonwealth; First, he hath no power given him of God to make what Laws he pleases, either in restraining from or constraining to the use of indifferent things; because that which is indifferent in its nature, may sometimes be inexpedient in its use, and consequently unlawful: it is a prerogative proper to God to require obedience of the sons of men, because of his Authority and Will. It is an evil speech in some, that in some things the will of the Law, not the reason of it, must be the rule of Conscience to walk by: and that Princes may forbid men to seek any other reason but their authority, yea when they command men frivola & dura; and therefore it is the duty of the Magistrate in all Laws about indifferent things, to show the reasons, not only the will; to show the expediency as well as the indifferency of things of that nature; and because the judgement of expedient and inexpedient things, is often difficult and divers, it is meet that such Laws should not proceed without due consideration of the rules of expediency set down in the Word, which are these three; First, the rule of Piety, that they may make for the glory of God, 1 Cor. 10.31. Secondly, the rule of charity, that no scandal come thereby to any weak Brother. 1 Cor. 8.13. Thirdly, the rule of Charity, that no man be forced to submit against his Conscience, Rom. 14▪ 14, 23. (nnnnnn 1) Vide supra Chap. 2. (KKKKK.) (nnnnnn 2) Cottons Model in the Bloody Tenet p. 140. The Magistrate hath power to publish and apply such civil Laws in a State as either are expressed in the Word of God, in Moses Judicials; to wit, so far as they are of general and moral equity, and so binding all Nations in all ages; or else to be deducted by way of general consequence and proportion from the Word of God. (nnnnnn 3) Ibid. p. 118. A strange model of a Church and Commonwealth after the Mosaical and Jewish pattern, framed by many able, learned and Godly hands, which wakens Moses from his unknown grave, and denies jesus yet to have seen the earth. (oooooo) Plain Dealing p. 23. The Ministers give their votes in all elections of Magistrates. (pppppp) Ibid. p. 25. The Ministers advise in making of Laws, especially Ecclesiastic, and are present in Courts, and advise in some cases criminal, and in framing of fundamental Laws. Ibid. p. 27. A draught of a body of fundamental Laws, according to the judicial laws of the jews, hath been contrived by the Ministers and Magistrates, and offered to the General Court to be established and published to the people. (qqqqqq) Cottons third vial p. 8. In old time, if a man played the false Prophet, the Lord judged him to death; and so in the New Testament, as in the Old he condemns all such to death; it is a Law Deut. 13. That false Prophets who did fundamentally pervert Religion, should not live; if high Treason against Princes on earth justly be punished by death, verily this is as dishonourable to the Prince of all Princes; that whole 13 of Deut. is spent about the seducing of false Prophets, and he puts a threefold gradation; if he be a Prophet; Therefore never so seemingly holy by his place and gifts, he shall surely be put to death: if there be never so many that shall join, if a whole City shall join together in such a course, thou shalt rise against it and destroy the City, and burn it with fire, and leave not a stone upon a stone. Ibid. p. 12. The third reason is taken from the just desert of soule-murther; there is none of all these Priests, or Jesuits, or Heretics, but they worry and devour the souls of God's people; and this murder of souls is justly a capital crime, as Moses said before: if they thrust thee from thy God, let not thine eye spare such kind of corrupters. Ibid. p. 16. Are not Moses moral Laws of perpetual equity, and therefore to be observed in all ages? Is not murder of souls as damnable now as then? a wonder that such frivolous interpretations should come in the hearts of men, to hinder the free passage of the Justice of God on such notorious offenders. Cottons third vial p. 8. on the 22 of Joshua, when the two Tribes and an half set up an Altar by jordan, although they thought not to bring in an other object of worship▪ but another manner of worship; yet the other Tribes would have cut them off if they had found another Altar for worship: he is the same God, and h●s zeal is as deeply provoked against the like kind of viciousness now as ever he was then, Ibid. p. 17. A soul that sinneth of ignorance, may be pardoned; but if he shall continue obstinate, were it a City or a Tribe, they shall not suffer such in a Country; but you will say that the tares and wheat may grow together; grant; but it is not said that briers and thorns should grow up with them, Ibid. p. 19 You see the first use is to justify the equity of such capital punishments upon Priests and Jesuits, and consequently on such who bring in other Gods, or another way of worshipping the true God then that wherein we may enjoy fellowship with the true God. Cottons third Vial, p. 19.20. For a second use, it may serve to reprove the carnal and sinful foolish pity that is found in any estate that shall be sparing to spill such blood of the Priests and Jesuits; the Lord loatheth this kind of lenity and indulgency; cursed is he that doth the work of the Lord negligently; and cursed is he that keepeth back his sword from blood, when the Lord calls us to sheathe the sword of Authority on such kind of Delinquents, a State shall be separate from God for these tolerations. (rrrrrr) Vide supra, Chap. 6. (s). (ssssss) goodwin's Theomachy; also Chap. 5 (G). (H). and Chap. 6. (kkkkkk 2). also Chap. 6. (bbbb). (hhhh). CHAP. VII. It is unjust scrupulosity to require satisfaction of the true grace of every Church-Member. The Independents prime principles. HAving set down the Proceedings and Tenets of the Brownists and Independents, so far as my slender reading of some of their writings and observation of their ways have brought to my memory at this time: Before I leave them, it will not be unfit to examine the truth of their chief principles whereby they have disturbed the Church, and will continue so to do until they have changed their mind. For shortness, I will pitch but upon four grounds which the Independents have learned in the Brownists school: The first, concerning the members of a Congregation; The next three concerning their power. We will first consider whither the members of every particular Church be obliged at their first admission to show to the whole Congregation convincing signs of their Regeneration and true grace. Secondly, whether the people of a Congregation have a power of voicing in every Ecclesiastic affair. Thirdly, whether the power of the Congregation be absolute and Independent? Fourthly, whither every man who hath a gift though not an office, hath power to preach and prophesy publicly. The first question is of the greatest importance: Their Tenet about the qualification of members, is the great cause of their separating from all the Reformed Churches though they do dissemble it. The Independents would gladly dissemble their mind therein; to this day they have declined all solemn debate upon it, they speak as if they were either fully or very near accorded with us, professing their utter dislike of the Brownists unreasonableness herein; but I profess this hath always seemed to me their capital and fundamental difference, the only cause of their separation from us, and wherein if we could either agree or accommodate, there would be a fair possibility of accord in all things else, at least so far 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 seems to be the reason why both Apollonius and Spanheim very excellent Divines, have begun their dispute with this question. For the stating of the controversy, consider how it stands betwixt us and the Independents at this time; the Brownists for their separation were wont to allege the impurity of our worship, the corruption of our Government, the open profaneness of the most in our Congregations. By the mercy of God, the first is fully Reform, at least so far according to the mind of our brethren, that they have entered no dissenting vote to any one passage of the Directory for worship: The Government also is so far cleared in the Assembly, that they have entered their dissent from no part of it, except that alone which concerns the jurisdiction of Presbyteries and Synods; and their dissent herein, might and still may well be so carried as not to occasion any breach. In this they go beyond the Brownists. But the third is the great cause of division, wherein they much outrun the Brownists; for they did never offer to separate upon this ground alone; and the matter whereupon here they stumbled, was only open profaneness and that incorrigible, either through want of power or want of care to remedy it. If the profaneness 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 scandals: These things as I conceive, would have abundantly satisfied the Brownists, and cured their separation. The true state of the question is whether it be necessary to separate from a Church, wherein we get no satisfaction of the true grace of every Member at their first admission. But the Independents now do draw them up much higher than they were wont to stand; They teach them to stumble not only at open profaneness, but at the want of true grace; yea, at the want of convincing signs of Regeneration: They teach them to require not only a power and care in the Church to censure such profaneness, 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. We grant it is earnestly to be wished, and all lawful means would diligently be used both by Pastors and people, to have all the members of a Church most holy and gracious, and what ever lawful overture our Brethren can invent for this end, we with all our heart will embrace it, or else be content to bear much blame; We grant also, that it is the duty of Church-governors 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 Governors 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 means they can be brought to satisfactory repentance; we grant also, that Church-governors 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 real Regeneration, a Church may lawfully be separated from, as viciously constitute, for that essential defect in its very matter? Our brethren's constant and resolute practice albeit gilded over with many fair words, maketh this to be the clear state of the question, against which I reason thus: First, For the Negative, we reason first from the practice of Moses & the Prophets, who did never offer to separate for any such reason. What to Moses and the Prophets was not a sufficient cause of separation from the Churches of their time, is not a sufficient cause for us to separate from the Churches in our times. But, want of satisfaction by convincing signs 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 clear and uncontroverted; for Moses and the Prophets were so far from separating from the Churches of their days for want of assurance of the true grace of every person in these Churches that they remained still to their dying day in the bosom of these Churches, comumnicating with them in the Word, Prayer, Sacraments and Sacrifices, though they were assured of the evident wickedness of the most of their fellow-members. Moses knew the Body of Israel to be a crooked and perverse generation: Isaiah tells the jews that they were another Sodom; jeremy showeth that Israel in his days was uncircumcised in heart, no better than 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 than is in the major, which thus we prove: The causes of a just separation were smaller under the Law, nor under the Gospel. The Church in the days of Moses and the Prophets, was one and the same with the Church of our days: 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 accidental circumstances, and not in any essentials: so what ever moral evil 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 Ceremonial differences that are alleged betwixt the Church then and now, make for the strengthening of the Argument; for then the causes of separation were stricter and smaller; a little Ceremonial pollution would then have kept out of the sanctuary; much more a moral uncleanness would have made the sacrifice abominable. If therefore at that time the matter in hand was no cause of separating from the Church, much less 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 neighbour's sins as of old in the days of the Church's infancy they were; Idolatry, false doctrine, open profaneness, were then most abominable, and more terribly punished then now, by the total destruction of whole Cities and Countries wherein they were entertained; also the duty of mutual inspection and admonition, the contempt whereof is made the grand cause of separation, was most clearly enjoined in the Old Testament. The weakness of their Reply. What here is replied, that all separation from the jewish Church was simply impossible, because then there was no other Church in the whole earth to go to: We answer, that the Replyers themselves will say that a separation must be where there is just cause, and where a person cannot abide without pollution and sin, although there be no other Church for him to go to; for they make it better for men to live alone separate from all, then to abide in any Church where they cannot live without the participation of their neighbour's sins. We answer further, That it was easy for the godly under the Law to have joined together in the service of God, and to have excluded the wicked thence; and whereas it is said that this could not be done, because the Censure of Excommunication was not then in being; We answer, the Gospel makes it clear; That casting out of the Synagogue which was real Excommunication, Our second reason, is from the example of Christ and his Apostles, who did not separate for any such causes. was frequent in the Old Testament; as also the keeping off from the service with a great deal of circumspection all who were unfit by any legal pollution, much more by any known moral uncleanness; Kings themselves when polluted, were removed from the Altar and put out of the Sanctuary. Again, I reason thus; That which moved not Christ and his Apostles to separate from the Church of their time, is no cause to us of separation; but, want of satisfaction by convincing signs of the true grace of every member of the Church, was to them no cause of separation from the Churches of their times, Ergo. The major is clear, except we desire a better pattern for our practices than Christ and his Apostles; what ever carrieth us beyond their line, must be high presumption and deep hypocrisy. The minor is clear, by many Scriptures; the Scribes and Pharisees were a generation of vipers; jerusalem worse than Sodom and Gomorrah; Corasin and Bethsaida was worse than Tyrus and Sidon, and to be cast lower in Hell then these: yet the Lord did not give over to preach, to pray, to go to the Temple with them. judas when a declared Traitor, did not scare him, nor any of his company from the Sacrament. After he went from the Table, when his wickedness was revealed that a Devil was in him; yet none of the Apostles offered to cast themselves out of the body because this wicked member was not cut off. Many members of the Apostolic Churches were so far from convincing signs of true grace, that the works of the flesh were most evident in their life. In the Corinthians, fundamental errors, open Idolaty, grievous scandal, bitter contentions, profanation of the Lords Table. In the Galatians, such errors as destroyed grace, and made Christ of none effect. In the Church of Ephesus, of Laodicea, and the other golden Candlesticks, divers members were so evidently faulty, that the Candlestick is threatened to be removed; yet from none of these Churches did any of the Apostles ever separate, nor gave they the least warrant to any of their Disciples to make a separation from any of them. A third Argument. The want of that which never was to be found in any Church, is no just cause of separation: The third reason; it is impossible to find true grace in every member of any visible Church that ever was or shall be in the world. But satisfaction by convincing Arguments of the true grace of every member, was never to be found in any Church. The major is unquestionable for what is not, cannot have any operation; non entis nulla sunt accidentia. The minor is demonstrable; from the nature of a visible Church, it is such a body whose members are never all gracious, if we believe Scripture; It is not like the Church invisible, the Church of the Elect. It is an heterogeneous body, the parts of it are very dissimilar, some chaff, some corn, some wheat, some tares; a net of fishes good and bad; a house wherein are vessels of honour and dishonour, a fold of sheep and goats, a tree of green and withered branches, a table of guests, some with, some without a wedding garment; in a word, every visible Church is a society wherein many are called, few chosen; except therefore we will alter the nature of all visible Churches whereof Scripture speaks, we must grant that in every Church there are some members which have no true grace; and if so, how can they give convincing and satisfactory signs of that which is not to be found. Hypocrites may make a show without, of that which is not within; but shall we lay an obligation upon every hypocritical member of a Church to be so eminently skilful in the art of counterfeiting as to produce in the midst of his gracelessness, so clear, so evident and satisfactory signs of his true grace, as may convince the hearts of every one of the Church that the thing is within the man's breast which certainly is not there? The fourth, this satisfaction in the true grace of all to be admitted, is builded on four errors, first that the power of Ecclesiastic jurisdiction is in the hand of every one of the people. The fourth Argument, The want of that which cannot reasonably be supposed of every member of a Congregation, is no just cause of separation from any Church; but satisfaction etc. Ergo. The major is clear; for if the want of such satisfaction be a just cause of separation from the Church; Then the presence of such a satisfaction is very requisite to be in every member, as a necessary mean to keep it in union with that Church. The minor, that such a satisfaction may not justly be supposed in every member of a Congregation; for this would import these four things, all which are unreasonable. First, that every member of a Congregation is to have power to try all its fellow-members, to let them in or hold them out, according as in this trial he is satisfied: This is a large limb of the Brownistick Anarchy, putting the key of Authority and jurisdiction into the hand of every Church-member; if all the Independents will defend this, let them speak it out plainly. Secondly, that one man may attain to the certain knowledge of the true grace in the heart of another. Secondly, it requires a great deal of more ability in every member of every Church, then can be found in any mortal man: for not to speak of the impossibility of a grounded and certain persuasion of true grace in the heart of an Hypocrite, who hath no grace at all: how is it possible to attain unto any grounded certainty of true grace in the heart of any other man? for the hid man of the heart, and the new name, are not certainly known to any but to such as have them. The grounds of a man's own certain persuasion, the act of his faith either direct or reflex, the witness of his conscience, or the seal of the spirit, cannot go without his own breast: all the demonstrations which can be made to another, are so oft found false, that in understanding men they can breed at most but a fallible opinion or a charitable hope, which is far from any certainty either of sense or science, much more of faith or immediate revelation. Thirdly, it layeth a burden unsupportable to the strongest, Thirdly, that it is a duty of every member of a Church to seek and find satisfaction in the true grace of all his fellow-members. upon the conscience of every weak one; they must ever be in perplexity and doubt what to do, whether to stay in the Church, or under the pain of sin to separate from it till they have accurately examined, and after all needful trial attained to a full satisfaction and assurance of mind of the regeneration of every member, were they never so many of that Church whereunto he belongeth: The burden of such a task might break the back of the strongest Pastor, much more of a silly Lamb. Fourthly, Fourthly, that all the Reformed Churches must once be dissolved and unchurched, that they may be reform according to the new mould of the Independents. this presupposeth that all Congregations must of new be gathered, and all their members admitted of new, which none may grant who minds not for the Independents pleasure at once to dissolve all the Reformed Churches, and to avow that every person though born in the true Church, within the Covenant of grace sealed in Baptism with the seal of God, religiously educated in the fear and knowledge of God, is notwithstanding without the Church, and no member of the body of Christ, till he be admitted to the Lords Supper. Ordinarily in all Chistendom persons are actual members of the Church wherein they were borne of faithful parents, baptised and Christianly educated, before they be admitted to the holy Table. The case and question of admitting members by a Congregation after all are convinced of the true grace of him who craveth membership among them, is but a new, rash, unjust case of the Independents, which will infer the gathering of new Churches, the dissolution of all our old ones, and lay a high royal street for Anabaptism, excluding all our baptised children from Church-membership till they give personal satisfaction of their true grace, and enter into a formal express Covenant. The fifth argument. Their Tenet is followed with divers absurdities. I add but one other reason; No real absurdity doth follow upon any divine truth▪ but divers real absurdities follow necessarily upon the ground of Separation in hand. Ergo, the ground of Separation in hand is no divine truth, but an evil error. The major no man controverts; for every true consequent is a stream that flows out of the antecedent as its fountain; as the fountain is bitter or sweet, so are the streams; from a true antecedent a false consequent by no force can be extorted; if the consequent be rotten, it is a sure sign the antecedent is not sound. As first, it is necessary to separate from all Churches that are this day in the world, except it be from these of the Independents. The absurd consequents I name for the proof of the minor, are, First, That then it shall be necessary to separate from all the Churches that are this day in the world, except alone from these of the Independent way; for no other Church doth so much as intend or assay to give assurance to every one of their members of the true grace of all the rest; but on the contrary they teach such an endeavour to be both impossible and unreasonable. The absurdity of the consequent is so clear, that I pursue it no farther then to this Dilemma; If it be necessary to separate from all the Churches of the world but the Independents; Then, all other Churches but theirs are false, or else it is lawful to separate from Churches that are true; but, neither of these will sound well in a Protestant ear. Secondly, it was necessary to separate from all Churches that ever have been. The second absurd consequent, That then it was necessary to separate from all other Churches that have been in any former time; for not one of them ever, no not the greatest Schismatics, the Novatians, the Donatists themselves did ever mind that every one of their members should so narrowly examine all their fellows, as to come to a certain persuasion of their real regeneration. Thirdly, there can be no rest for any till they turn seekers, and leave all societies that are called Churches. The third consequent, That then to the world's end no Church anywhere can have any solid foundation; for this principle is a mountain of quicksilver that rests not till all the Churches builded upon it be quite overthrown. The conviction of every members conscience of the true faith and grace of all their fellow-members, is so sandy a foundation, that nothing builded upon it can stand. What else hath broken in halves, and quarters, and demi-quarters these separate Societies? What made them of Amsterdam first break off from England, then from Holland, and all the Reformed, then among themselves once and the second time? What made Smith at Leyden, after he had fallen off from England, next to leave the Brownists, and after the Anabaptists, till at last he broke off from all Christians to the Arrian heresy? What else doth drive many of Old and of New-England, when they have run about the whole circle of the Sects, at last to break out into the newest way of the Seekers, and once for all to leap out of all Churches, betaking themselves to their devotions apart: here indeed it is, and no where else, where they come to a possibility of satisfaction of the inward estate of these in their way, that is of themselves alone. This is the reward of presumptuous error; it cannot rest when it hath led the seduced soul about the whole round of the fancies of the time, till at last it throw it out of all that is called or so much as pretended to be a Church. The reasons alleged for the opposite Tenet, Cottons reasons to the contrary are answered. may be seen in the Brownists Apology, also in Robinson's justification, in Cans necessity of Separation, in Barrows Discovery; but for shortness we will only consider what is brought by Mr Cotton in his Way of the Churches; for there, the best of the Brownists arguments are brought in the greatest lustre and strength which Mr Cotton thought meet to put upon them. Also what there is brought by Mr Cotton, is acknowledged by our Brethren as their judgement, without the haesitation of any marginal asterisk, which when they descent or doubt, they profess to affix to some other passages of that book. The best form I can set on his first argument, is this; His first reason put in form. If every member of each Church is not only in profession, but in sincerity and truth to be a Saint and faithful; then, the Officers and body of each Church must take trial, and be satisfied of the true faith and sanctification of every person before they receive him into the Church; but, every member of each Church is not only in profession, but in sincerity and truth to be a Saint and faithful; Ergo, the Officers and body of each Church must take trial, and be satisfied of the true faith and sanctification of every person before they receive him into the Church. All the proof is bestowed upon the minor from these Scriptures which make all the members of the Church to be Saints by calling, and faithful Brethren: the Church itself to be the body of Christ, the Temple of the holy Ghost, the spouse of Christ, the sons and daughters and children of God. We answer that no part of this argument is sound. The major, All the parts of it are vicious▪ the conclusion proves not the question. minor, and conclusion are vicious. First, the conclusion cometh not near the question; for were it granted, it concludes no more but a duty of the Church-officers and members to try and be satisfied about the state of these who are to be received into the Church, but it hath no word of an other duty which is the point in question: It speaks nothing of a necessity to separate from a Church upon the neglect of the former duty; this alone is the state of the present controversy, which neither is expressed nor by any consequence doth follow from any thing that is expressed in this conclusion: for suppose it were a duty laid by God upon every Church-Officer and member, to inquire accurately after the Faith and Sanctification of all to be received among them, and to expect satisfaction in their trial; yet I hope that every neglect of duty in the Church-Officers, much less in every Church-member, and least of all the want of success of a duty truly performed, will not be found a just and necessary cause for every one to separate from a Church; if all this be not expersly concluded, this arrow misseth the mark. It stands upon a chief ground of Anabaptism, and presupposes the nullity of all the Reformed Churches. Secondly, That which is expressed in the conclusion, pitcheth only upon one particular case, which the Reformed Churches neither do nor may acknowledge; for it speaks only of admission of members upon their confession of sins. This fits well the practice of the Brownists, who suppose a necessity to dissolve the Reformed Churches that now are as viciously constituted from their first beginning. They may seem to have reason in their gathering of new Churches, to put their members to trial before admission; but the Reformed Churches who take themselves to be so far true, that they need no dissolution or new erection, are not concerned in this case of admission; for their members were borne in the Church, and had the Covenant sealed to them in Baptism; what trial they take of their children when they admit them to the Lords Table, is no ways for their admission to be members; for this practice is a main pillar of Anabaptism; and our brethren's engagement therein, is the ground of all their sympathy and symbolising with that Sect: So than the conclusion cometh short of the question, and toucheth not the Reformed Churches, but is builded on the pillars of rigid Separation and Anabaptism, taking that for granted which no Reform Church may admit, but upon hard terms; no milder than the nullity and dissolution of all their Churches: that out of the rubbish, a new building may be erected after the Separatists pattern. The major also is vicious; The major is many ways vicious. for suppose the antecedent of it were true, yet there is no force therein to infer the consequent; be it so, that every Church-member ought to be so holy as you will; yet, can this infer the people's power to try that holiness which is the one half of the consequent? Such a power in the people would make every one of them a Church-Governour, which none of the Reformed Churches, nor the half of the Separatists themselves will admit; and they who do plead for it, set it upon other pillars but no man I know deduceth it from any thing in the antecedent now in hand. For the rest of the consequent, the Officers satisfaction in the true and sincere grace of the members at their first admission, if it have any truth, yet it cometh too short of reason, and runs also far beyond the most rigid Separatists. If a trial must be made of Church-members, why at their first admission alone and never after? Is it not an ordinary case in all Churches, and as much among the Brownists and Independents as any other, that many who at first have been taken for truly regenerate, have thereafter fallen to such errors in judgement and such practices in life, as have given just ground to conclude the irregeneration of some, and to doubt the regeneration of others? Now, if the uncertainty of regeneration, be a just cause to hold a man out of all Churches, is it not as just a cause to cast a man out of a Church, when by doctrine or life, this uncertainty appears, which at first was covered? yet none of our Brethren affirm that the uncertainty of regeneration, nor the certainty of irregeneration is a just ground to cast any man out of the Church who once is come in. The consequent also runs wide of the rigid Separatists; for the holiness they require, is expressly external, which may stand with the internal wickedness of hypocrites; but the consequent speaks of inward sincerity contradistinguished from all outward professions. The Minor is the part of the Argument which they labour to fortify, knowing the greatest weight to lie upon it: But the minor is the most faulty part of the Argument. We do deny it as a very dangerous error; every member of a visible Church is not in truth and sincerity a Believer and Saint: This is against Scripture and all experience in every visible Church; all who are called are not chosen: In the field of God there are tares among the wheat, in his fold goats amongst the sheep, in his net bad fishes among the good, in his house vessels for dishonour, not for honour only. In the best Churches of the Scripture, we have too many bad members, judas, Ananias and Saphira, Simon Magus, Hymeneus and Philetus, Demas and the like; They dare not deny but some graceless hypocrites are in their best Congregations; and if they should deny it, the frequent out-breaking of their enormities to the eyes of the world would extort their confession. The proofs of the minor are answered. The proofs they bring, come not up to the Question; that in the first of the Corinthians, first and second, sanctified in Christ, and called to be Saints; if ye understand it of an outward calling alone, The first. it is not pertinent; if of an inward efficacious call, it is true not of every member, but of some only, and is attributed to the whole Church of Corinth indefinitely, because of these some, who truly were elected, justified, and sanctified; but that this was not true of all and every one of that Church, is clear by the Apostles complaint of many among them; of some for Incest, of others for injurious defrauding of their neighbours, of some for carnal Schisms, of others for profane drunkenness at the Lords Table itself, of others for fundamental errors. The second. The first of the Gal. 2. v. hath nothing sounding toward the present question; but the fourth verse is brought by the Brownists to something near it; that Christ had died for the Galatians sins and separated them from this present evil world; if this import any true grace, yet it may not be applied to every member of that Church; for in the words following, the Apostle beareth witness that sundry of them were removed to another Gospel; that they were foolish and bewitched to rebel against the truth. The third and main proof of the minor. The relation of the Church to the persons of the Trinity, that it is the body and Spouse of Christ, the Temple of the holy Ghost, the sons and daughters of the Father, must be understood as many such privileges, of the universal and invisible Church; or when any of them are to be applied to a particular visible Church, they must be understood of that Church not according to every one, but only the living and gracious members thereof. That such privileges of the Catholic invisible Church when they are applied to a particular visible Congregation, are to be understood according to this distinction of members, Robinson himself while yet in his rigid separation, grants it expressly. The places thus expounded, prove not the point; for grant to every Congregation so high privileges as you will, yet if they must be verified of that Congregation only according to some members, and not according to all; if they be to be understood only of the Elect in that Congregation who have the sanctifying Spirit of Christ, not of many others who are dead in nature, and yet are such members who have right from God according to our brethren's own Tenet, to perform Church acts, such as are the preaching of the Gospel, the celebration of the Sacraments, the admission of members, the execution of censures, with such authority from Christ, as makes all these acts truly valid for the comfort and salvation of the Elect; they prove not the true grace of every person whom we must acknowledge to be a true member of a Church. If you will extend these places to every singular member of particular visible Churches, This driveth to universal grace and Apostasy of the Saints. as indeed the Argument if it have any strength, doth import, the absurdity will be great; for so it will carry to the Pelagianism of Arminius in the extent of the true grace of God beyond the Elect, to all the members of a visible Church; also to the total and final Apostasy of many who are the Temples of the holy Ghost, the members of Christ, the faithful and sanctified children of God: For the Argument maketh every member of any visible Church to be such, & daily experience proves that many members of every visible Church are castawayes. Yea, Yea, to Socinianism and further. the Argument drives further than any of the Arminians will follow; for however, they extend the true and saving grace of God beyond the Elect members of a Church, yet none of them ever said that this sanctifying and saving grace must be in every person before they can be admitted members of any Church; For this is that gross error which the Independents have learned not so much from Arminius as Socinus, to put all men unconverted without the Church, that in this condition they may be converted by the preaching of private men, and if by Pastors, yet by their Preaching, not as Pastors, but as private men dealing with these who are none of their Flock, but without the Church. Neither do the Socinians, so far as I know, extend their Tenet thus far, as to require all before they be members of the Church, to be truly regenerate, as if the only instrument of regeneration and conversion, were the preaching of private men without the Church: and the preaching of Pastors within the Church, did serve only for the continuing of the sense of justification and the increase of sanctification, as being performed of purpose only unto these persons who at their first entrance into the Church while yet they were without and but coming in, have demonstrate the certainty of their enjoying these graces. His second Argument. The second Argument. God receives none to be members of the visible Church, but those who shall be saved: but the Stewards of God's house may receive none but whom God doth receive: Ergo, the Stewards of God's house may receive none to be members of a visible Church but those who shall be saved. The Conclusion is faulty. Answer. The Conclusion is subject to the most of the faults observed upon the conclusion of the former Argument, which I do not repeat; only consider that this conclusion beareth expressly that none may be members of a visible Church but these who shall be saved, and so who are truly Elect. We would not be deceived with their distinctions of inward and outward holiness, of seeming and real grace, of charitable and veritable discerning; for this and the other Argument infers flatly that no other must be received as members in a visible Church but such as first are tried and found to be really holy, and who shall be saved. We Answer therefore to the Minor, That it is evidently false for the Reasons which we brought upon the Minor of the former Argument. The minor is false. The place of the Acts brought for the proof of it is detorted; It's proof is unsufficient. such as were to be saved were added to the Church; is this indefinite proposition to be understood universally, that all who were to be saved were added to the Church? the former Argument maketh this no necessary truth; for if men must be justified, sanctified, and put in the way of salvation before they be added to the Church, then though they were never added to the Church, they may well be saved. They would do well here to remember their own ordinary practice, contrary to that which here they profess to be the way of God. Why do they not add to their Church all that are to be saved? why exclude they many whom they grant to be truly gracious and Elect, upon this ground alone that they cannot approve of their Independency or Covenant? Or suppose the proposition to be universal; yet, must it be reciprocal and convertible? Be it so, that all who were to be saved, were added to the Church: yet, must all who are added to the Church be saved? This is an evident untruth. Will they that all the members of their Church must be saved? or do they think that all the persons of their Churches who shall not be saved, were never true members of their visible Church? judas was made a member of the Apostolic society by Christ, and many men were brought into the visible Church by the Prophets and Apostles, who shall not be saved. Shall damnation and want of true grace cast them all out of the true Church, and take from them their power and right, to do the actions of a Church-member? The third Argument. If it be put in any form, His third Argument. will readily fall under the exceptions of the first; but since the Author puts no form upon it, I shall only consider its matter. It consists of the misapplication of three Scriptures, first of Peter's Confession, P●eters Confession much misapplyed. Match. 8. they allege that such a profession of Faith as the Father reveals to particular persons, is the ground of a visible Church, and so who ever is a member of that Church, must both profess Faith, and have the Spirit to indite that profession. Answer, This is a strange Argument. For first, we may not admit that the Church founded upon the Rock is every particular visible Church: The privileges of the Catholic and visible Church, which the Jesuits by all their wrestle have never been able to extort from us for their Idol of Rome, shall we throw them away upon every Independent Congregation? how unstable Rocks these Congregations are, and how easily by small tentations shaken in pieces, themselves may remember. Secondly, the Rock whereupon the Church is builded, is Christ, whom Peter did confess; we may not make any man's profession, were it never so clear and never so zealous, the foundation of the Church in such a fashion, that the ignorance or hypocrisy of any man may remove the foundation of any Church. Thirdly, shall no man be a member of a Church, till the holy Ghost dictate unto him such a confession of Faith as he did unto Peter? if none but the Elect and those who are filled with the holy Ghost, may be members of Churches, the Anabaptists have won the field. However, what here is alleged, is not true of Peter himself who long before that confession was a member of the Church. The guest without the wedding-garment more mis-appl●ed. The second place mis-applied, is the reproof of the guest for his coming to the Lords Feast without the wedding-garment; whereupon is inferrd the duty of the Church to hold out all who want the wedding-garment of true grace. Answ. This conclusion is not only beside, but against the Text, vers. 9.10. the servants are commanded to invite as many as they could find both good and bad; they had no commission to hold out any for want of the wedding-garment, for that garment was within upon the soul unperceptible by any but his eye who searches the heart and the reins. The Apostles in their search went not beyond a blameless profession; and experience may teach our Brethren, that themselves are able to reach no farther, finding after all their trial so many in their purest Congregations whom time declares to want that garment. The parable of the Tares is thrown against its principal scope. The third place misapplyed, is the parable of the Tares, as if the Tares came into the Church by the sleepiness of the servants. Answ. This also is a bold addition to Scripture: it is not said, while the servants sleeped, but while men sleeped, noting no negligence in men who did sleep when it was seasonable and necessary for them to sleep; but only the secret and dark time of the night, or the secret, dark, and imperceptible way of Satan his working in hypocrites, and corrupting the Church. However, this part of the parable is no ways argumentative; for Christ in his full application toucheth not at all upon this circumstance; but the main scope of the parable declareth to us the nature of the visible Church upon earth, contrary to the argument in hand, That Christ doth not intend to have upon earth any Church wherein the Tares shall not be mixed with the wheat; for if he did not find in his wisdom the expediency of this administration, His fourth argument, that all who cannot demonstrate the truth of their regeneration, deny the power of godliness, is not true. he could in his power easily alter or prevent it. Their fourth argument is drawn from the second to Timothy, 3.5. who have a form of Godliness, but deny the power of it, from such we must turn away. Ergo, who are not found to have positive and satisfactory signs of regeneration, ought not to be admitted members of any Church. Answ. The consequent is naught; for the strength of it will lie in this proposition, Every professor who bringeth not demonstrative signs of his regeneration and true grace, is a man who hath the form of godliness and denyeth the power thereof. How false this is, both the Text and our brethren's practice will evidence. The Text puts it out of doubt, that the men whom the Apostle calls the deniers of the power of godliness, are persons openly scandalous and flagitious, as the verses both before and after do demonstrate; even such whom the Apostle describes, Tit. 1. abominable, disobedient, and to every good work reprobate. Now it is clear that many professors who are not able to bring out any convincing signs of their regeneration, are notwithstanding free from all scandal; and however many hypocrites can go beyond them in making fair and satisfactory shows to men: yet sundry of them may be the elect children of God, and really most gracious in his eyes, how unable or unwilling soever they be to make this much appear to the world. Secondly, the men whom the Apostle speaks of, are to be cast out of the Church after their admission; but our Brethren will not cast out all of whose regeneration they are not convinced, after once they are admitted; for if so, Excommunication in every Church would become too frequent. Their fifth argument is this; No hypocrite, His fifth, that no hypocrite is to be admitted a member of a Church, is a very rash argument. none who at last will leave their first Love, are to be admitted in the Church; for all such will ruin the Church, and procure the removing of the Candlestick: but all that cannot prove their regeneration convincingly, are such. Answ. This is a bold and rash argument, laying a necessity to exclude all hypocrites from the Church, and all such as may fall away from any degree of their first love. We answer then that the minor is very false; for many gracious persons far from hypocrisy, and free from all decay of their first love, may be unable to satisfy themselves or others in the certain truth of their regeneration. But the major is more false, against the practice of Christ and the Apostles, who did always receive divers hypocrites; and our Brethren dare not deny that they do so also; for their Churches consist not all of real Saints. However the very Text alleged proveth our Tenet; for Ephesus to Christ, there is a most true Church, notwithstanding their fall from their first Love, and his threatening of them with the removal of their Candlestick if they did not repent. His sixth, from the roughness of the stones of Solomon's Temple, is a wanton reason Unto this fifth they subjoin as appendices, two other arguments taken from the ancient types under the Law. The first, The stones in Solomon's Temple were not laid rough in the building; Ergo▪ mwn irregenerate must not be admitted members of a Christian Church. Answ. This is a wanton argument; though the Temple might be a type of every Congregation: and the stones of Temple, of the members of a particular visible Church; yet that the roughness of the stones should be a type of irregeneration, and above all, that the place of hewing these stones should be a type, and that argumentative, to infer that the place of our vocation, regeneration, justification and sanctification must be without the Church; and that it is necessary we be like a stone perfectly hewn before we be laid in the Church building: this is a kind of Ratiocination which solid divinity will not admit. His seventh, from the porters exclusion of unclean persons from the Temple, has no strength. The other typical argument is this; The porters excluded unclean persons from the Temple; therefore, the Officers ought to keep the irregenerate from the Church. Answ. There is no argumenting from symbolic types, except where the spirit of God in Scripture applies a type to such a signification and use. Where did our Brethren learn to make the porters of the Temple types of the Church-officers. Their people will not be content to be cheated of the Keys by such symbolising. If they will make the Temple a type, not only of Christ's body and the Church universal, but of every Congregation; yet by what Scripture will they make legal uncleanness typify the estate of irregeneration? And above all, how will they make the exclusion from the Temple for legal uncleanness, a type of rejection from Church-membership for irregeneration? Nothing more common than legal cleanness in a person irregenerate, and legal uncleanness in a person regenerate. Legal uncleanness did never hinder any from Church-membership under the old Testament, albeit for a time it might impede their fellowship in some services; but irregeneration did never hinder communion in any service. It is a question whether very scandalous sins did keep men ceremonially clean from the Temple and Sacrifices; but out of all doubt irregeneration alone was never a bar to keep any from the most holy and most solemn services, whether of the Tabernacle or Temple. There are two other arguments couched in the conclusion of the debate. First, His eight, that john the Baptist excluded the Pharisees and people from his Baptism, is expressly against the Text. from the 3 of Matth. john the Baptist excluded the Scribes and Pharisees and the profane people from his Baptism; Ergo, the officers and body of the people should not admit irregenerate people to be members of the Church. Ans. The consequence is not good from john the Baptist to all the officers and body of the people, nor from Baptism or any Sacrament to Church-membership, nor from the Scribes, Pharisees and profane people, to every irregenerate person: what looseness is in such reasoning? But the worst is that the antecedent is clearly against the places of Scripture alleged. john the Baptist did not exclude either the Scribes or the Pharisees or the common people from his baptism, but received all that came, both the Scribes and Pharisees, and jerusalem, and all judea, and all the region about jordan, requiring no other condition for their admission to his Sacrament then the confession of sin and promising of new obedience, acts very feasable to irregenerate people. His last argument is from Acts 8. His ninth, that Philip required the Eunuch's confession before baptism, infers not the conclusion. Philip admitted none to his baptism but upon profession of Faith. Ergo none should be admitted members of a Church without an evidence of their regeneration. For shortness I mark but one fault in the consequence, yet a very gross one, That profession of faith is made a certain argument of true grace and sanctification. Will any of our Brethren be content to admit their members upon so slender terms as Philip or any of the Apostles did require of their new converts? Will the profession that jesus is the Christ, or such a confession of faith as Simon Magus and all the people of Samaria men and women, after a little labour of Philip among them, could make, be an evident and convincing sign of regeneration? Thus we have considered all Mr Cottons arguments: All his nine or twelve reasons p●t in one will be too weak to bear up the weight of his most heavy conclusion. let any man according to his conscience, pronounce what strength he finds in any of them; whether or not in them all together there be such firmness as to sustain the unspeakable weight that is in the conclusion builded upon them; I mean a necessity of separation from all the Reformed Churches except these of the Indepent way: I may add, from them also and all else that ever have been in the world from the beginning to this hour; for in none of them these hard conditions of satisfactory evidences of regeneration before persons can be admitted members, were ever so much as required; and among the Independents where these conditions have been required, they were never found, nor possibly can be found as they do require them. CHAP. VIII. Concerning the right of Prophesying. The state of the question. THe second question I propounded, concerneth the dogmatic power, so to call it, of their Church-members. They teach that the power of prophecy or public preaching both within and without the Congregation, belongeth to every man in their Church who hath ability to speak in public to edification. The Reformed Churches give this power only to Pastors and Doctors who are called by God and the Church to labour in the Word. They do not deny to every Christian all true liberty in private as God gives them occasion, in an orderly way to edify one another, nor do they deny to the sons of the Prophets who are fitting themselves for the pastoral charge, to exercise their gifts in public for their preparation and trial; but public preaching they do not permit to any who are not either actually in the Ministry or in the way unto it. The first authors of this question. The Socinians and Arminians, the better to advance their design of everting the public Ministry, do put it in the hand of any able man to preach the Word and celebrate the Sacraments. The Brownists upon the mistake of some Scriptures, give liberty to any of their members whom their Church thinks able to preach. The Independents difference among themselves here anent. Mr Cotton and his Brethren in New-England, did follow for a long time the Brownists in this practice; yet of late feeling as it would seem, the great inconveniency of this liberty of prophesying, they are either gone or going from it; for in their two last books, The way of their Churches, and the Keys, they not only pass this popular Prophesying in silence, but also do evert the chief grounds whereupon before they did build it; our Brethren here of Holland and London, seem not yet to be accorded about it; these of Arnhem did to the last day of their Churches standing maintain it; their gentlemen preaching ordinarily in the absence of their Ministers; but at Rotterdam, Mr Bridge would never permit it; yet Mr Simpson thought it so necessary an ordinance, that the neglect of it was the chief cause of his secession from Mr Bridge, and erecting a new Church; neither ever could these two Churches be united till after both Mr Bridges and Mr Simpsons' removal; their Successor did find a temper in this question, permitting the exercise of prophecy, not in the meeting place of the Congregation, but in a private place on a week day; our Brethren at London are for this exercise, not only upon the former grounds, but especially to hold a door open for themselves to preach in the Parish-Churches where they neither are nor ever intent to be Pastors, only they preach as gifted men and Prophets, for the conversion of these who are to be made members of their new Congregations. The reasons we bring for our tenet, are these. First, Who ever have power to preach the word ordinarily, have also power to baptise. That none but Ministers may ordinarily prophesy, we prove, it first by Christ's joining together the power of baptism and the power of preaching. But only Ministers have power to baptise: Ergo, only Ministers have power to preach the Word ordinarily. The Minor how ever the Arminians and some few of the late Brownists deny, yet all the Independents grant it; but they deny the Major, which we prove by two scriptural reasons; first, Christ conjoins the power of baptism with the power of preaching; Ergo, who have the power of preaching have also the power of baptising, which Christ hath annexed to it, Matth. 28.19. Go and teach all Nations, baptising them. Their Reply that Christ speaks here of Apostles and not of ordinary Ministers, is not satisfactory; for he speaks both of Apostles and ordinary Ministers because of such officers who were to remain in the Church unto the end of the world, and with whose Ministry he was always and ever to be present as it followeth in verse 20. But the Church from that time to the world's end, was not to be served by Apostles only, who soon after were removed, but by ordinary Pastors also, the Apostles Successors. Moreover, there is no reason for the connexion of baptism and Preaching in the person of the Apostles that will not hold as well if not better in the person of ordinary Ministers. Our other proof of the major, is this. The power of preaching is more than the power of baptism; Ergo, who have the first, have the second also. The antecedent is manifest from 1 Cor. 1.17. Christ sent me not to baptise but to preach; to intimate the excellency of the one above the other; the Apostle declares not only his seldom practice of the one, Secondly, these that preach, must be sent to that work. but denyeth his commission for it in comparison of the other. The second Argument; Who ever have power to preach are sent of God to preach. But, these who have no office in the Church are not sent of God to preach, Ergo: They that have no office in the Church have no power to preach. The major is grounded on Rom. 10.15. How shall they preach except they be sent? The minor may be proved, not only from the nature of the thing, the calling of God to preach, and a man's ordinary preaching on Gods call importing an office and charge to do such a work: but also from the place in hand compared with its fountain, whence it is derived Isay 52.8. Thy watchmen shall lift up the voice, where it is clear that these whom the Lord sends to preach are watchmen, from whose hand the blood of them, that die without warning will be required, Ezeck. 33.6. Who watch for the people's souls as they who must give an account, Heb. 12.17. which is not true of any man who hath no charge. Thirdly, every ordinary preacher labour's in the Word and Doctrine. Every ordinary preacher labours in the word and doctrine; no man out of office labours in the word and doctrine; for labouring in the word and doctrine, is the character and specific difference of the Pastor and Doctor, whereby they are distinguished from the ruling Elder, 1 Tim. 5.17. This character and form of the prime Officers cannot be given to men out of all office. The major is proved from the very terms of the proposition, for no man can acquire an ability to preach ordinarily the Word in the Congregation and to exercise that gift for the Church's edification without great and constant labouring in that Word. Fourthly, none out of office have the gift of preaching▪ for all who have that gi●t are either Apostles, Evangelists, Prophets, Pastors, or Doctors, and all these are officers. Fourthly, Every Preacher of the Word hath gotten a gift from Christ for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ; but, no man out of office hath gotten such a gift; Ergo. The major they do not deny, for they make the ground of their Prophets preaching to be their gift to edify the Church. The minor thus we prove, Apostles, Evangelists, Prophets, Pastors and Doctors, are not out of office. But, all who have received such gifts, are Apostles, etc. Ergo, none who have received such gifts are out of office. The major none will deny; the minor is grounded on Ephes. 4.8. & 11. where there is a perfect enumeration of all the teaching gifts which Christ gave to the Church for edification; of these are reckoned up only five, Apostles, etc. and to God's perfect numbers men may not add. Fifthly, no man out of office might sacrifice. Fifthly, It was unlawful for men out of office to sacrifice; Ergo, it is unlawful for men out of office to preach. The consequence lieth in the parity of preaching to sacrificing, the one being as great an honour if not a greater than the other; for I suppose it will be granted that the Sacraments of the New Testament are in many respects more excellent than the Sacrifices of the old. Now preaching as we have proved before, is more excellent than baptism, a Sacrament of the New Testament. The antecedent is proved from Heb. chap. 5. v 3.4, 5. No man taketh this honour to himself, viz. to offer up Sacrifices, but he that is called of God as was Aaron; so also Christ glorified not himself to be made an High Priest; Here it is made unlawful both for Aaron and Christ to offer up Sacrifices before they had a calling to be Priests. Sixthly, Sixthly, all who have from God the gift of preaching are obliged to lay aside all other occupations and attend that work alone. Whoever have gotten of God a calling or a gift to preach the Gospel, they are obliged to keep & increase their gift, & to improve that calling by giving themselves wholly to reading, by laying aside all worldly occupations, & not entangling themselves with the things of this life; but, no man out of office is thus obliged. Ergo. The minor they grant, for they will not have their Prophets to be so much in reading as may distract them from their worldly Trade and civil occupation: The major is proved from 1 Tim. cha.. 4. ver. 13.14, 15. where Timothy is commanded to keep his gift of preaching by the means named. The reason is alike to all that have that gift, whether they have it by Prophecy, & laying on of the hands of the Presbytery as Timothy had it, or any otherways: for the gifts of God however gotten, must not be neglected, and the means prescribed of God for the entertaining of these gifts may not be slighted, least of all by them in whom the gift is but mean and small; they of all others have most need of the strongest means to make their smoking flax to burn: beside, public preaching is a faculty of that nature, that all the reading and attendance which any man can bestow upon it, will have enough ado to support and entertain it in any useful and edifying condition. Seventhly, Seventhly, the Apostles appointed none to preach but Elders. None may lawfully preach but such as the Apostles appointed to preach. But, the Apostles appointed no man out of office to preach. The minor alone is questionable; which thus we prove. The Apostles appointed no others to preach but Elders; Ergo, none out of office. The antecedent we have from Titus 1.5. Eighthly, the preaching of men out of office is a means of confusion and error. That thou shouldest ordain Elders in every City as I had appointed thee. Eightly, the permitting of private men out of office to preach, is a great means of confusion in the Church and breeding of errors and strife; Ergo, it's not of God. The antecedent is made too clear by daily experience; the consequence is builded upon the nature of God who is a God and Author of truth and order; what is from him, is conducible to these ends, not to the contrary. The contrary Arguments which Mr Cotton in his Catechism and Answer to the 32 Questions, borrows from Robinson, are; First, in the Church of Corinth men out of office did Prophecy. Ans. these men were officers or their preaching was extraordinary. The opposite Arguments are many. Robinson while yet he was, as I suppose, in the height of his Separation, did fill a whole book with them; the best of these Arguments whereupon our Brethren are pleased to pitch, be these following. First, in the Church of Corinth, men out of office did ordinarily preach in the Congregation; Ergo, it is lawful to do so still. Answ. We may either deny, or distinguish the antecedent: They that preached in the place alleged, were Prophets, and so not out of office. Secondly, they who preached there, were men endued with extraordinary gifts, whose practice can be no pattern to the Churches now a days, where these gifts are ceased. That it is so, vers. 30. makes clear, where the Prophets do preach extemporary Revelations. Also Mr Cotton himself in his last book of the Keys, p. 20. doth grant this, and expressly recals what himself in his Catechism, and both he and his Brethren in their Answer to the 32 Articles, had delivered about prophesying. This ingenuity is amiable, and if it might please God to bring our Brethren off the other points of Brownism as fairly, there might be hope quickly of an happy Accommodation. Secondly, jehoshaphat and his Princes did preach; Answ. The Kings exhorting of the Levites to do their duty and the Princes countenancing of them therein was not properly preaching. Their second Argument. jehoshaphat and his Princes did preach the word. But, jehoshaphat & his Princes were not Church-officers; Ergo, some who are no Church-officers, may preach the Word. Ans. We deny the major; for that which is recorded of jehoshaphat, Chro. 2.19. was nothing but the King's exhortation to his subjects, to stir up the Levites and judges to a faithful discharge of their office; this was no exposition of the Law, nor any dispensing of that knowledge which the Priests lips were appointed by God to preserve; What is spoken of his Princes preaching, Chron. 2.17, 6. beside that it was but once in the time of an extraordinary Reformation, the way of that teaching is expounded in the following words, not to have been by themselves, but by the Levites who carried the Book of the Law, they only did preach; the Princes accompanied them, and by their Civil authority countenanced and assisted them in their preaching. That thus it was, Mr Cotton confesseth in the abovementioned place of his Keys, avowing that in the Church of Israel none did preach either in the Synagogue or Temple, but Priests and Levites, except they had an extraordinary call to Prophecy. Thirdly. What we are commanded to regard is lawful. But, Thirdly, w●e must not despise prophecy. Ans. The Apostle speaks of the preaching of men in office. the preaching of men out of office we are commanded to regard 1 Thes. 5. Despise not prophesying. Answ. We deny the proof of the minor; for the prophesying spoken of by the Apostle is not the preaching of men out of office, but either of such extraordinary Prophets as were in the Church of the Corinthians and other Churches in those primitive times, or else of ordinary pastors who oft in Scripture are called prophets, Mat. 11.9. He that receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward; a Prophet is not without honour but in his own Country. A Pagan poet by the Apostle is called a Prophet. Rev. 18.24. In her was found the blood of the Prophets and Saints; and 22.9. I am thy fellow-servant, and of thy brethren the Prophets. Fourthly, Fourthly, the sons of the Prophets did preach. Answ. Their designation to be Prophets gave them right to initial and preparatory exercises towards that office. our Brethren of New-England bring no more arguments. The rest of Robinson's stuff is not so considerable: he reasoneth thus; The sons of the Prophets did preach, 1 Sam. 15.5. 2 Kings 2.7. also 4.1. But, the sons of the Prophets were men out of office. Answ. The major is not proved by the places alleged; for the first speaks of the Prophets, but not of their sons; the other two speak of the sons of the Prophets, but nothing of their preaching: yet we do not deny the major; for we think it may be proved from other Scriptures; but we deny the minor, That the sons of the Prophets were men altogether out of office; for their call from God, and appointment by the Prophets to wait on that service, did give them such a beginning and entrance into the office of a Prophet that made them capable of an initial exercise of their begun gifts: so we deny not in the New Testament, to men who are destinate to the Ministry and in their preparations for it, a power to preach for attaining an habit of that gift whereunto initial Sermons are a necessary means, without which neither the gift nor the calling can be obtained without a miracle. Fifthly, Robinson reasons thus; Fifthly, Moses wished all the people to be Prophets. Ans. But not without Gods calling to that office. All these whom we ought to wish to be Prophets, may lawfully preach. But, we ought to wish all the people of God to be Prophets, Num. 11.20. Would God that all the people of the Lord were Prophets, and that the Lord would put his spirit upon them. Ans. We deny the major, because our desire for the enlargement of God's honour and the propagation of his truth, that many more than are, were sent out to preach and baptise giveth not to any man either a gift, or a power, or a calling to preach and baptise, till God and man give the calling. Moses wish was, not that all the people should prophesy, but that all might have the office of Prophets and the spirit of God to enable them for prophesying. Sixthly, the Apostles before the Resurrection did preach. Ans. At that time they were true Apostles and did baptise. Sixthly, the Apostles before Christ's resurrection did preach. But, the Apostles before Christ's resurrection were not in the office of Apostleship. Answ. The minor must carry that they were men out of all Church office, which is evidently false; for beside that Mat. 10.1. they are called expressly Apostles at their first mission; and judas, Acts 1.25. is said to have had the ministry and the Apostleship: they did celebrate the Sacrament of Baptism, which the adversary will grant could not lawfully be done by men out of office. Seventhly, Paul and Barnabas were invited to exhort. Ans. they were men in office. Seventhly, Paul and Barnabas were invited to preach where they were in no office, and by those who did not know them to be in office anywhere, Acts 13.15. Men and Brethren if ye have any word of exhortation for the Brethren, say on; Ergo, men out of office may lawfully preach. Answ. The antecedent is false, for Paul and Barnabas were men in office, true Prophets and Apostles; their bounds were as large as all Nations. Beside, a Pastor in one Church, for the relation he hath to the Church universal, upon a lawful call may preach in any Church. Also that the rulers of the Synagogue did not take Paul and Barnabas for Preachers, is as easily denied as affirmed: the same both of their preaching & miracles might easily have come before or with them from Cyprus into Pysidia. Eighthly, the Scribes and Pharisees did preach. Answ. They were officers and sat in Moses chair Lastly, the Scribes and Pharisees did expound and preach the law; but, the Scribes and Pharisees were in no Church office; for all the offices of the Church under the old Testament, were in the hands of Levites alone: now the Scribes and Pharisees were not Levites but of other tribes. Ans. The minor is false; for the Lord tells us that the Scribes and Pharisees were in Church office, that they sat in Moses chair, and were doctors of the Law. The confirmation is not good; for how will they prove that in these times of great confusion, the Levites alone had all Ecclesiastic offices, not only in the Temple about the sacrifices, but in the Synagogue about the doctrine and discipline? Also though this were yielded, yet how will they prove that the Scribes and Pharisees were of any other Tribe then of Levi? CHAP. IX. Whether the power of Ecclesiastic jurisdiction belongs to the People or to the Presbytery. THe next Question concerns the power of Ecclesiastic Jurisdiction to whom it may be due: What is meant by Ecclesiastic Jurisdiction. by Ecclesiastic Jurisdiction is understood the admission of Members into a Church, their casting out again by Excommunication, their reconciliation after repentance, the Ordination of Officers, their deposition from their charge, the Determining of Questions, The state of the Question wont to be clear, the Reformed Churches putting the power and exercise of Jurisdiction in the hand of the Presbytery alone; the Brownists, & Independents in the hand of the people only; but Mr. Cotton & his followers the other year have perplexed the Question with their many School distinctions. If they put the power of Jurisdiction only in a Church organised and Presbyterated, they fall from much of the Brownists, and their own, both doctrine and practice. the deciding of Controversies and such other acts of Ecclesiastic authority. Till of late the state of the Question here was very clear and plain: the Reformed Churches do put both the power and the exercise of Jurisdiction into the hand of the Presbytery, that is, the company of Elders, and College of Church Governors. The Brownists, and after them the Independents did ascribe all these acts to the Church, as well without, as with a Presbytery: but of late Master Cotton in his Book of the Keys and his Brethren in their Synodick meetings of New-England have so subtilised, and as to me it seems, involved the Question with a multitude of new distinctions, that it is very hard to apprehend with any certainty and clearness their meaning, and more hard to reconcile any one with himself, much less one with another. They would seem to differ much from the Brownists, they stand not to put them in the Category of Morellius, the first Patron of Democracie and popular government in the Church: they profess a midway of government, well balanced with a prudent mixture of the Officers power with the peoples, giving a part to both, and all to neither: They bring a multitude of distinctions rather to eschew the dint of our former arguments in the darkness of these Thickets, then to give any light to this very great Question. They insist most on two distinctions, whereby they think to answer all we bring against them. First, they distinguish betwixt a Church Organised or Presbyterated, as they speak, and a Church inorganized and unpresbyterated: the one is a body Heterogeneous, a covenanted people with their Officers framed in a Presbytery; the other a body Homogeneous a people in a Church Covenant without Officers, at least without a Presbytery. They would seem to plead, or else the distinction is for no purpose, for the power only of an Organised and a Presbyterated Church. If they would stand to this in earnest, and firmly, we should be glad; for so they should openly desert, not only the whole race of the Brownists, but all their own former Writings, practices, and enervate the best of these very arguments they still adhere unto: for if ye will consider what is written by Mr. Cotton either in his Catechism, or way, or answer to the thirty two Questions, or the Arguments that still he insists upon in the Keys, or their general practice in Holland and New-England to this day, you will see that they maintain the Jurisdiction of a Church, as well unpresbyterated, without a Presbytery, without Officers, as of a Church Presbiterated; for the power of Ordination of Officers, and of their deposition, the power of admitting and casting out of Members, which are the highest acts of Jurisdiction, they ascribe expressly to every Church, whether it have, or want Officers, as its proper and undeniable privilege. Their last and best beloved invention of the power of Authority, and power of Liberty, is for no purpose but to involve the Authors in new difficulties. Their other new distinction, wherein openly they applaud so much one another, as it were contending who should have the glory of its invention, is of a double power, one of Authority, and another of Liberty: ascribing unto a Presbyterated Church the whole power of Jurisdiction and every part of it, both to the Officers of their Presbytery, and to the people in their fraternity or brotherhood; but, so that the interest of the Officers in every act, is a power of authority which makes that their action only is valid and binding; but the interest of the people is a power of liberty to concur in these acts of Jurisdiction by an obediential, yet a necessary and authoritative concurrence. This new distinction will not serve their turn, for first, it's not applicable to the chief acts of Jurisdiction in question: their Ordination of Officers, their admission of Members, are done ordinarily by their people alone, without the concurrence of any Officers, who then are not in being. Secondly, their arguments for the people's interest in Excommunication, Absolution, and other acts of Jurisdiction, infer either nothing at all, or much more than that which they call a power of Liberty, or of an authoritative concurrence. Thirdly, this distinction involves the Authors in new unextricable difficulties, it makes the Keys & Sword of Christ altogether inserviceable in common and ordinary cases, wherein they have most need and occasion to be set on work. Not only according to their former principles, they make every Congregation uncensurable for any possible crime: As they want to make their smallest Congregations Independent & uncensurable for any crime, so now by this distinction they divide all their Congregations in two parts, and make every one of these parts Independent also, and uncensurable for any imaginable sin. For the negative, that the people have no power of Jurisdiction, we reason: First, the Officers alone are Governors, and the people are to be governed. But by this new Doctrine they confess, that every Presbytery in a Congregation becomes uncensurable, and that every people of a Congregation becometh uncapable of any censure. Yea farther, if the most part of the Presbytery, suppose two ruling Elders join together in the greatest heresies and crimes, the whole people with the rest of the Presbytery, suppose the Pastor cannot censure these two Elders; also if the greatest part of the people should join in the greatest wickedness, yet the whole Presbytery, with the rest of the people that remain sincere and gracious, cannot censure the wicked. In all these, and divers such ordinary cases, they have no remedy but Separation, and always Separation upon Separation, till their Church be dissolved into so small portions that it cannot by more Separations be farther divided. But let us consider the Arguments upon both sides. First, we reason thus, The people are not the Governors of the Church, But the acts of Ecclesiastic Jurisdiction belong to the Governors of the Church; Ergo, The acts of Ecclesiastic Jurisdiction belong not to the people. The Minor is clear from the nature of the very terms; for Jurisdiction is either all one with Government, or a chief part of it: now Government is essentially relative to Governors. The Major is proved by many Scriptures, which make the people so far from being Governors, that they are obliged to be subject and obedient to their Officers, as to them by whom God will have them governed, Heb. 13.17. Obey them that have the rule over you, for they watch for your souls as they who must give an account. 1 Tim. 5.17. Let the Elders who rule well, be counted worthy of double honour. 1 Thes. 5.12. Know them which are over you in the Lord, and esteem them very highly in love for their works sake. God hath made them Pastors, and the people their flock; them Builders, the people the stones laid by them in the building; them Fathers, the people children begotten by their Ministry; them Stewards, the people domestics under their conduct. 2. The people have not the Keys of Heaven to bind and lose. Secondly, whosoever hath the power of Ecclesiastic Jurisdiction, to them the Lord hath given the Keys of Heaven for the remitting and retaining of sins. But to none of the people the Lord hath given these Keys. Ergo. The Major is not controverted. The Minor is thus proved. To whom Christ hath given the Keys of the Kingdom of Heaven to retain and remit sins, they are in some Ecclesiastic Office, They are sent out by Christ, as Christ was by his Father, they have some part of the Apostles ordinary charge; but these things are not true of the people. Ergo. The Major is proved, John. 20.21. As my Father hath sent me, so send I you; and when he had said this, he breathed upon them, and said receive ye the Holy Ghost; whose sins ye remit they are remitted, and whose sins ye retain they are retained. What was promised to Peter, Mat. 16.19 is here performed to him and the rest of the Apostles, and to their Successors in their ordinary Office of Elders: for this was a power necessary for the Church to the end of the world. The Minor also is clear; for these things were not given to all the Disciples, but to the twelve, and to their Successors. What was promised to Peter, was not promised to every faithful person, and to every Orthodox Confessor; for so, all and every one should be bearers of the Keys, and Ecclesiastic Officers, which is against the Scriptures of the first Argument. 3. The people are not the eyes, & ears in in Christ's Body; for so, all the body should be eyes and ears. Thirdly, to whom these acts of Jurisdiction do belong, they are the eyes, ears, hands, and principal Members of the Body of Christ: for the eminent persons and Officers of a Church, are compared to these Members, because of these actions. But the people are not the eyes, ears, hands; are not the principal Members of the Body of Christ: for if so, there should be none left in the Church to be the feet, or less principal Members: all should become eyes, and hands, and the Church should be made a Body Homogeneous, contrary to the doctrine of the Apostle, 1. Cor. 12 19 If they were all one Member, where were the Body? but now are they many Members, and the eye cannot say to the hand I have no need of thee, nor the head to the feet I have no need of you. 4. The people have not any promise of gifts sufficient for government. Fourthly, Who have a right from God to the acts of Jurisdiction, they have a promise of gifts needful for the performance of these acts. For a divine right and calling to any work is backed with a promise of God's presence, gifts and assistance in doing of that work; but, the people have no promise of any such gifts. For besides that daily experience declares numbers among the people to be altogether destitute of such knowledge, wisdom and other gifts which are necessary for the performance of these acts of Jurisdiction: The Apostle himself teaches that such gifts are not given to all, but to some only. Fifthly, 5. The popular government bringeth in confusion making the feet above the head. That is not to be given to the people that brings confusion into the Church, for the Lord is the God of Order. But the putting of the power of Jurisdiction in the people's hand, brings confusion into the Church, for it makes the feet above the head, it puts the greatest power into the hand of the meanest, it gives power to the Flock to depose and excommunicate their Pastor. Our Brethren were lately wont to digest with the Brownists these absurdities: but now they begin to dislike them, and rather than to stand to their Prior Tenets, they will limit the Minor, asserting that the power of Jurisdiction belongs to the people not severally, but jointly with their Officers: so that neither they can excommunicate their Officers, nor their Officers can excommunicate them. But it seems this new Subtlety will not long please the Inventors of it, for as we have said it makes the Keys of Heaven much more inserviceable for opening and closing then needs must; when it hath taken the keys out of the hand of all others, and put them in the little weak fist of a particular Congregation; it will not permit them to open or to close the door, neither to the people, nor yet to the Eldership. The Eldership cannot remit, nor retain the sins of the Brotherhood, nor the Brotherhood, of the Eldership: yea none of the Eldership can be censured by all the people, without the consentient vote of the Presbytery, nor any of the people can either be bound or loosed without the consentient vote of the people. In these cases which may be very frequent, The Keys of Christ must be laid aside, and a new key of the Independents own invention, their sentence of Non-Communion, or that much beloved and a little elder key of separation, forged by the Brownists, must come in the place thereof, to be used against any or all other Churches, against their own Church or its Eldership, or its Brotherhood, or any Member of either. 6. The people have not the power of Ordination. Our sixth argument concerns Ordination, a special act of Jurisdiction, which all the Independents to this day put in the hands of the people alone, when ever a new Congregation is to be erected: which to them is no extraordinary nor rare case: or when in a Congregation already erected, there is no Presbytery, which among them is frequent. For a Presbytery must consist of more Governors than one, and usually their Presbiteryes exceed not the number of three or four. At the death of their Minister, suppose one of their two ruling Elders be sick, or absent, or the two differ between themselves: in this case they make no difficulty to cause some of the people out of all office to ordain a new chosen Pastor; Against this very ordinary practice we reason. Unto whom the power of Ordination doth belong, they have a Commission from God authoritatively to send Pastors for preaching and celebration of the Sacraments, They have no Commission to send Pastors to themselves, to impose hands to examine their Pastors, to pray publicly and exhort. also to lay hands upon them for that effect; But people have no such Commission. Ergo. The Major, is the nature of Ordination; for the essence and inward form of it is the authoritative sending named: the outward Form and Sign used in Scripture, is imposition of hands. The Minor is proved from three grounds; first, that the people however they elect, yet they do not send; for so they should send to themselves. The Senders and they to whom the Preachers are sent, should be one and the same. Secondly, an authoritative mission imports a Superiority in the Sender above the Sent; But, the Pastors are over the people not under them. Thirdly, the examples of the New Testament make it evident, that the authoritative sending, and imposition of hands, the sign thereof, were never used by any of the people, but by the Elders only. 1 Tim. 4.14. With the laying on of the hands of the Presbytery: 1 Tim. 5.22. Lay hands suddenly upon no man. 2 Tim. 1.6. Stir up the gift of God that is in thee by the putting on of my hands. So it was not only at the first sending of men to preach, but in posterior missions to any particular Service of the Ministry. Acts. 13.1. There was in the Church certain Prophets and Teachers, and the Holy Ghost said, Separate me Barnabas and Saul to the work whereunto I have called them; and when they had fasted and prayed, and laid their hands on them, they sent them away. Fourthly, None of the people ordinarily have the gifts requisite for this action, as skill to examine the Minister in all things he must be tried in, a gift of public prayer, a faculty to instruct and exhort the Pastor and people to mutual duties. Seventhly, That power belongeth not to the people which disableth them both in their Christian and Civil duties. But, 7. This power in the people would disable them in their callings. the power of Ecclesiastic Jurisdiction doth so. The Major is grounded on the nature of all power and all gifts which God doth give; for all are for edification, and none for the hurt of these to whom they are given. The Minor may be demonstrated by this▪ That it lays a necessity upon all the people to attend in the Sabbath day upon the exercise of discipline, which by the very length will make the Sabbath-Service insupportably burdensome; and also will fill the minds of the people with these purposes which naturally occur in the agitation of Ecclesiastic causes, and cannot but cast out of common weak minds much of the fruit of the preceding worship. Further, the people's necessary attendance on all Ecclesiastic causes, will make the process in the most causes so prolix, as cannot but rob the people of that time which they ought to employ in their secular callings for getting of bread. For every one of the people being a Judge, must be so satisfied in every circumstance of every action, as to give their Suffrage upon certain knowledge and with a good conscience: now before this can be done in a few causes of the smallest, and best ordered Congregations much time will be spent: as the Church of Arneim found it in one cause alone, though but a light one; and betwixt two only, even of their chief and best Members. Eighthly, That power is not to be given to the people, 8. This power of the people would bring in Morellius democracy and anarchy in the Church. which brings in the popular government of Morellius into the Church: but, the power in question doth so. The Major is the common assertion of all the Brethren, that they are far from democracy, and further from Morellius anarchy, and that they are ready to forsake their Tenet, if it can be demonstrated to import any such thing. The Minor thus we prove, That which puts the highest acts of Government in the hands of the multitude, brings in the popular government: for in the greatest democracies that are or ever have been, there were divers acts of great power in the hand of sundry Magistrates; but the highest acts of power being in the hands of the people alone: such as the making of Laws, the creation of Magistrates, the censure of the greatest Offenders, these were the sure signs of Supremacy, that gave the denomination to the government. Now we assure that the Tenet in hand puts the highest acts of Ecclesiastic Authority in the hands of the people. For the Ordination and Deposition of Officers, the binding and losing of Offenders, are incomparably the highest acts of Ecclesiastic Jurisdiction: These they put in the hand of the people. That they do conjoin with the people the Officers to expound the Law, and declare what is right, and to give out the sentence makes nothing against the people's Supremacy: for in Rome and Athens at their most democraticke times, and this day in the States of Holland, in all the Provinces and every City, where the people are undoubted Sovereigns, they have their Magistrates and Officers in all their proceedings to go before them, to declare the case, to take the Suffrages, and to pronounce the Sentence. As for them who of late have begun to put the whole Authority in the Officers alone, and to give the people only a liberty of consenting to what the Officers do decree of their own Authority, we say they are but few that do so, and these contradictory to themselves. Also these same men give absolute Authority to the people in divers cases: further, that liberty of consent they come to call an authoritative concurrence. Lastly, the most of the arguments even of these men, do conclude not only a liberty to consent, and to concur, but an authoritative agency in the highest acts of Jurisdiction. 9 This power of the people will draw upon them the power of the word and Sacrament. Ninthly, They who have the power of Jurisdiction, have also the power of preaching the word, and celebrating the Sacraments, unless God in his word have given them a particular and express exemption from that employment. But none of the people have power to preach the word, and celebrate the Sacraments. Ergo. The Major is built on these Scriptures which conjoin the administration of the Word, Sacrament and Discipline in one and the same terms: and upon these Scriptures which lay a part of these administrations upon some men, with an express exception of another part of them. Math. 16.19. under the name of the Keys of the Kingdom of Heaven, is comprehended the whole Ecclesiastic power of the Word, Sacraments, and Discipline; what there is promised. Joh. 20. it is performed in these terms, as the Father hath sent me, so I send you. But, 1 Tim. 5.17. where this power is separated and distinguished, the one part of Jurisdiction is ascribed to the ruling Elders, with an express intimation of their freedom from preaching the Word, and by consequence from celebration of the Sacraments. The Minor was that none of the people have power of the word and Sacraments. For the power of the Sacraments, it is confessed not to belong to the people. That the power of preaching the Word, belongeth no more to them, was proved in the former Chapter. None of our Brethren do ascribe the power of preaching to all the People, but only to a few of them who are able to prophesy: so the power of Jurisdiction according to the ground in hand, could be ascribed to none of the people but these few Prophets alone. For the other side, the Separatists and Master Parker, Mr Cottons contrary arguments answered. in this point as far wrong as the other, bring many arguments: but I will meddle only with these which Master Cotton doth borrow from them in his way of the Churches, and answer to the 32. Questions. First, from Math. 16.19 he reasons thus. The Power of the Keys is given unto Peter upon the confession of his faith. Ergo, First, Christ gave to Peter the Keys of Heaven as to a believer: Ans. not so, but as to an Apostle and Elder of the Church. every Believer hath the Power of the Keys. Answer. I deny the consequence, for however upon the occasion of his confession the Keys are promised to him: yet they are not promised to him because of his confessing, nor under the relation of a believer; for if so, than all and only believers should have the full Power of the Keys; but our Brethren will be loath to avow this direct Assertion of Smith the Sebaptist; for they do not ascribe the Power of the Sacraments to any believer out of Office, nor any power of the Keys to every believer: for some believers are not Members of any Church, and the Keys are only for Domestics. Neither do they put the Keys into the hands of believers alone; for so, Judas and many Pastors for want of true faith could not validly either preach or baptise. The Keys therefore are not promised to Peter under the notion of a believer, but in the quality of an Apostle and Elder of the Church, as is cleared in the paralled places of Math & John, where the gift here promised is actually conferred upon all the Apostles, who all were Elders, and whose Office of opening and closing the doors of Heaven, was to remain in the Church to the world's end, not in the hand of every believer, but of the Governors of the Church joined in that Presbytery which other Scriptures do mention. 2. Till the Church replies that the people have power of Excommunication. Anser, The Church here to be told is the Presbytery, and not the people, according to our brethren's own grounds. Secondly, they reason from Ma●. 18. who ever is the Church to whom scandals must be told, and which must be heard under the pain of Excommunication, they have the power of Church Censures; But the people are that Church. Ergo. Ans, we deny the Minor, with the good leave of our Brethren: for albeit they are wont to make the people alone without their Officers the Church in this place, proving hence the people's power of Jurisdiction before they have any Officers, also their power to cast out all their Officers when they have gotten them; yet now they have gone from the Separatists thus far, as to say, that the people alone cannot be the Church here mentioned: but the Church must be the people with their Officers, whom now they will be loath as sometimes to make mere accidents and adjuncts of this Church: for now they hold them for integral Members, so necessary, that without them no censure at all can be performed upon any. They go here a little further, telling us that the Church in this place cannot be the people, though with their Officers; but must be taken for the Officers with the people: because both the Power and the Execution of censures belongs to the Officers alone, though in the presence of the people, and with their consent, and concurrence. They tell us that the Right and Authority of censures is given only to the Presbytery of governor's, in such a manner that the Presbytery can be censured by no others, neither can any other be censured not only without their consent, but not without their action. We add a third step, whether our former arguments must draw them, that the Church here meant, must be the Governors alone without the people's concurrence: for if Excommunication the great act of government, did belong to the people, either by themselves alone, or jointly by way of concurrence with their Officers, it would follow that the people were either sole governor's above their Officers, or joint governor's with their Officers: which albeit our Brethren did hold lately with the Separatists, yet now they will not assert, so much the more as they declare it to be their judgement and practice that the Elders alone without the People, do meet apart in their Presbytery to hear all offences and to prepare them for public Judgement, whence I thus argue. They to whom offences are to be told immediately after the two or three witnesses are not heard, They are the Church to whom in this place the power of excommunication is given; but, the Elders alone without the People, being set apart in their Presbytery, are they to whom offences are to be told, etc. Ergo, The Major is clear from the Text, for it speaks but of one Church which must be told, and heard under the pain of censure. The Minor is their own confession, and practice: and if that meeting of the Elders to whom they tell the offence, for preparation of the process to their people's voice, be not the Church here mentioned, Then their ordinary practice of bringing scandals first to the Presbytery, before they be heard in the Congregation, shall be found not only groundless beside the Scripture, but altogether contrary to the Scripture in hand: for the method here prescribed is that the Church be told when the witnesses are not heard: if therefore that company which is told after the witnesses are contemned, be not the Church: Christ's order is not kept, and the Church gets wrong. Thirdly, they reason from 1 Cor. chap. 5. ver. 4.5.7.12.13. 3. The people of Corinth did Judge and Excommunicate the incestuous man▪ Answer, the Text will prove no such matter. They who are gathered together with the Apostles Spirit, and the Power of Christ to deliver the incestuous man to Satan; Who were to purge out the old Leaven, and to judge them that are within, and put away the wicked Person: they have power to excommunicate; but, the People do all these things. Ergo. Answer, the Minor is denied. First, that gathering together might well be of the Presbytery alone, which our Brethren grant most meet in divers preparatory acts to censure. Secondly, if it were of the whole people which can not be supposed in Corinth, where the People and Officers were so many, that the Congregations, as in Jerusalem, and else where, were more than one: yet, suppose that all the people did meet to the excommunication of that wicked man, this proves not that every one who did meet unto that censure, had either the power or the execution of it, more than of the Word and Sacraments to which they did more frequently meet. Thirdly, the purging out of the old Leaven, and the putting away the man, is commended indefinitely to these unto whom the Apostle wrote, which our Brethren grant cannot be expounded without sundry exceptions. First, none doubt of women and children; again in the next chapter, it is written indefinitely, you are sanctified, you are justified, your Bodies are the Temples of the Holy Ghost; this must be restricted to the elect and regenerate, except we will turn Arminians. Everywhere in Scripture indefinite propositions must be expounded according as other Scriptures declare the nature of the matter in hand; so here, the act of purging and putting away, ascribed indefinitely to the Church, must be expounded not of all the Members, but only of the Officers of the Church. For the Brownists themselves make not every Member to be a ruler: nor do our Brethren give the formal authority and power of censures to any other but Officers, ascribing to the rest of the Members only a Liberty of concurrence, so that the next word of Judging is expounded by them of a Judgement of discretion, not of any judicial and authoritative Judgement, which alone is in question. 4. The people of Colosse might censure Archippus their Minister. Answer. there is no Word in this Text of the people's censure. Fourthly, from Coll. 4.17. they reason: the people of Colosse had power to admonish their Minister Archippus to fulfil his Ministry. Therefore the People of any Church have power if need be to excommunicate their Minister. Answer. First, That however our Brethren pretend to have come off from the extremity of the Brownists, half way towards us: yet their arguments drive at the utmost of their old extremities, at no less than a power for the people to excommunicate their Ministers. Thus far the most of their reasons do carry, if they have any force at all. Secondly, the Antecedent may well be denied, all that the Apostle speaks to the Collossians indefinitely, must not be expounded of every one of the people: This precept of speaking to Archippus, could not be better performed then by the Presbytery, whereof Archippus was a Member. Thirdly, the consequence is invalid, They might admonish, therefore excommunicate. Every admonition is not in order to censure; it is a moral duty incumbent to every one to admonish lovingly and zealously his Brother, when there is cause: it is a sin and disobedience to God if we let sin lie upon any whom we by our counsel and admonition can help; but to conclude that we have power to Excommunicate every man, whom in duty we ought to admonish, is an absurdity which none of the Separatists will well digest. Fifthly, From Revel. 2.14.20. 5. The whole Church of Pergamus is rebuked for not censuring the Heretics. Answer, The power of Censure was in the Angels, but the whole Church might be faulty in not encouraging the Angels to do their duty. The whole Churches of Pergamus and T●yatira, are rebuked for suffering wicked Heretics to live among them uncensured. Ergo, it was the duty of all the Church to censure them. Answer. First, the conclusion is for a power to the people to censure, which our Brethren now deny. Secondly, The Antecedent may be denied; for the fault of that impious Toleration is not laid upon the whole Church, but expressly upon the Angel. Thirdly, the consequence is not good. The whole Church might be reproved for a neglect of their duty, in not inciting and encouraging their Officers to censure these Heretics; but a reproof for this neglect, inferreth not that it was the people's duty to execute these censures: Thus much our Brethren will not avow. Sixthly, They reason from Revel. 4.4. 6. The twenty four Elders sit on Thrones with Crowns on their heads. Answer, This will not prove a regal power of judging in every one of the people. The four and twenty Elders sat on Thrones in white Robes with Crowns on their heads. Ergo, Every one of the Church hath a power of judging, as Kings with Crowns sitting on their Thrones. Answer, First, the conclusion ever infers the full Tenet of the Separatists. Secondly, the consequence is very weak, except many things be supposed which will not be granted without strong proofs: first, that this Type is argumentative for the matter in hand: secondly, that this place is relative to the Church on earth, rather than to that in heaven: thirdly, that these Elders do typify the people rather than the Officers: fourthly, that the Thrones and Crowns import a Kingly Office in every Christian to be exercised in Church censures upon their brethren, more than the white robes do infer the Priestly Office of every Christian to be exercised in Preaching the Word and celebrating the Sacraments. 7. The Galatians must stand fast to their Liberty. Anser, By Liberty hereinothing less is understood then a power of presence and concurrence in judgement without all power of Authority. Seventhly, They reason from Galatian 5.1.13. the Galatians were called unto Liberty, whereto they behoved to stand fast, as to a privilege purchased by Christ his blood; Ergo, Every one of them had a power to cut off their Officers. Answer. This is the Scripture whereupon our Brethren have lately fallen, and make more of it then of any other. I confess, their reasoning from it seems to me the most unreasonable throwing of the holy Scripture that I have readily seen in any Disputant. The whole scope of the place carrying evidentty a liberty from the burden and servitude of the Law. Their fathering upon it a new and unheard of sense, to wit, a privilege of Church censures, without any authority or proper power therein, is very strange: they cannot produce any Scripture where the word Liberty hath any such sense, and though they could, yet to give the word that sense in this place where so clearly it is referred to a quite divers matter, it seemeth extremely unreasonable. 8. The whole Congregation of Israel had power to punish malefactors. Answer. What the people under the Law did in the State, is not a warrant for the people under the Gospel to do the same in the Church. Eightly, Thus they reason, The whole Congregation of Israel had power to punish Malefactors, as in the case of Gibea▪ & in the message of Israel to the two Tribes & half; also the people had power to rescue from the hands of the Magistrates, as in the case of Jonathan from Saul. Answer. The consequence is null; for the practice of the Israelites in their civil state, is no sufficient rule for the proceedings of the Church of the New Testament. Our Brethren would beware of such Arguments, lest by them they entertain the jealousy which some profess they have of their way, fearing it be builded upon such principles as will set up the common people, not only above their Officers in the Church, but also above their Magistrate in the State: That it draw in a popular government and Ochlocracie both in Church and State alike. 9 The people elects their Officers. Ergo. they may depose and Excommunicate them. Answer. Election is no act of power, or of Jurisdiction. Ninthly, They thus reason. Who ever do elect the Officers, they have power to ordain them, and upon just cause to depose and excommunicate them. But the people do elect their Officers; Ergo. Answer. The major is denied; for first, election is no act of power; suppose it to be a privilege, yet there is no Jurisdiction in it at all▪ but Ordination is an act of Jurisdiction, it is an authoritative mission, and putting of a man into a spiritual Office. The people, though they have the right and possession by scriptural practice of the one, yet they never had either the right or the possession of the other. Secondly, suppose the Maxim were true, whereof yet I much doubt, unless it be well limited, Ejus est destituere cuius instituere, that they who give authority, have power to take it back again; yet we deny that the people who elect, give any authority or office at all, their election is at most but an Antecedent, Sine quo non; it is the Presbytery only who by their Ordination do confer the Office upon the elect person. Finally, They argue, 10. The people must be present and consent to every act of Judgement. Answer, It is not so, and if it were, yet it infers not their power of Jurisdiction. No act of Jurisdiction is v●lid without the people's consent; Ergo, to every act of Jurisdiction the people's presence and concurrence is necessary: Answer. The antecedent in many cases is false; a gracious Orthodox Minister may be ordained a Pastor to a Heretical people against their consent: an Heretical Pastor, who hath seduced all his flock, may be removed from them against their passionate desires to keep him: but the Consequent is more vicious; where ever consent is requisite, their presence, much less authoritative concurrence, is not necessary: all the soldiers are not present at the Counsel of War, and yet the decrees of that Counsel of War can not be executed without the consent and action of the Soldiers: every member of the Church of Antioch was not present at the Synod of Jerusalem: divers members of the Independent Congregations are absent from many Church determinations, to the which upon their first knowledge they do agree. CHAP. X. Independency is contrary to the Word of God. God is the Author of the union and dependency of particular Churches. THe Divine Wisdom which found it expedient for man before the Fall, not to live alone, hath made it much more needful for man to live in Society after his weakening by sin; Woe to him that is alone, for if he fall who shall raise him up? The best wits of themselves are prone to errors and miscarriages, and left alone, are inclined to run on in any evil way they have once begun: But engagement in fellowship, especially with the Saints, is a preservative against the beginnings of evil, and a retractive therefrom when begun. Every gracious neighbour is a Counsellor and Pedagogue, the greater the incorporation is of such, the better is every Member directed and the more strengthened. Hence the goodness of God hath ordained not only the planting of particular men into a small body of one single Congregation, but for the greater security both of Persons and Congregations, the Lord hath increased that Communion of Churches by binding neighbour Congregations in a larger and stronger Body of a Presbytery, or Classis; yea a number of Presbyteryes by the same hand of God are combined in a Synod; neither this only, but for the strengthening of every stone and of the whole building, the Lord hath appointed the largest societies that are possible, the very Church universal and the representation thereof, an Oecumenick Assembly. This congregative way is divine; the dissolution of humane societies, especially of Ecclesiastic Assemblies, must be from another Spirit. The first we know to have opposed the holy Societyes we speak of, were Anabaptists, who liking a Catholic anarchy in all things, and pressing an universal liberty, did strive to cut in pieces all the bands, as of Politic and Oeconomick union whereby Kingdoms and States, Cities and Families did stand, so also of the Ecclesiastic conjunction, making every person at last fully free from all servitude, and simply independent, or uncontrollable in any of his own opinions or desires, by any mortal man. Their first follower among the reformed, From them Morellius and Grotius learned the Tenet. was one John Moreau a Parisian, who in the French Churches did vent the Independency of Congregations from Synods, and the popular government of these Independent Congregations: But his schismatic pamphlet came no sooner abroad then the French Divines did most unanimously trample upon it. In their general Assembly at Rochel, most Reverend Beza Moderator for the time, and in their next Assembly, Learned Sadeell with others, did so fully confute these Anabaptistick follies, that thereafter in France this evil Spirit did never so much as whisper; only in Holland, in the Arminian times, it began to speak by the tongue of Grotius, and others of his fellows, who being conscious to themselves of Tenets whereunto they despaired the assent of any Synod, yea fearing to be prejudged in the propagation of their errors by a cross Sentence of a national Assembly, did set themselves to call in question, and at last to deny the Authority and Jurisdiction of all Church meetings. But when the goodness of God in that happy Synod of Dort, did crush the other errors of that Party, this their fancy did vanish, and since in these bounds hath been buried in Oblivion. By what means this Anabaptistick root which neither France nor Holland could bear, when Grotius and Morellius did assay to plant it, doth thrive so well in England, after Browne and Barrow with their followers did become its dressers, I have declared at length before. However the Novelty of the Tenet, Laying aside all prejudice we will reason the matter. the Infamy of its Authors, the evil success it hath had wherever yet it hath set up the head, doth burden it with so just contempt, that all further audience might be denied thereto; yet in this impudent and malapertage, where the greatest absurdityes will importunately engyre themselves, and require belief as unanswerable and most covincing truths, unless in a full hearing their naughtiness be demonstrate, we are content without all prejudices to reason the matter itself from the ground, and to require no man to hate this error for its Authors, or any external consideration, unless it be clearly shown to be contrary to the revealed will of God. The state of the Question hath no perplexity, The state of the Question cleared. if its terms were cleared. The Brownists affirm that every Parish Church, that every single Congregation, is Independent from any Presbytery, any Synod, any Assembly: This we deny, affirming the true dependence and subordination of Parochial Congregations to Presbyteries, and of these to Synods: to which we ascribe power, authority, and Jurisdisdiction. Before we fall to reasoning, let us understand the words, which in this debate do frequently occur. First, what is a Parochial Church, or single Congregation. Secondly, What is its independence. Thirdly, What is a Presbytery, and a Presbyterial Church. Fourthly, What is a Synod. Fifthly. What is Authority and Jurisdiction Ecclesiastical. We intent no definitions, but such popular descriptions as may make clear what the parties use to understand by these words. A particular Church, a Parish or Congregation in this Question, is taken for a company of faithful people, every one whereof in the face of the whole Congregation, hath given so clear tokens of their true grace and regeneration, as hath satisfied the mind of all: A company, I say, incorporate by a particular Covenant and Oath to exercise all the parts of Christian Religion, in one place under one Pastor: Our Opposites affirm, that in one Church there must be but one Pastor, assisted indeed with a Doctor, and three or four Elders, yet no more Pastors but one. They will admit into a Church no more people then commodiously, and at their ease, may convene in one house; how few they be they care not; ten families, or forty persons to them are a fair Church: you have heard that some of their Churches have been within the number of four persons. Independency is the full liberty of such a Church to discharge all the parts of Religion, Doctrine, Sacraments, Discipline, and all within itself without all dependence, all subordination to any other on earth, more or fewer, so that the smallest Congregation, suppose of three persons, though it fall into the grossest heresies, may not be controlled by any Orthodox Synod, were it Oecumenicke of all the Churches on earth. A Presbytery, as it is called in Scotland, or a Classis, as in Holland, or a Collogue, as in France, is an ordinary meeting of the Pastors of the Churches nearly neighbouring, & of the ruling Elders deputed therefrom, for the exercise chiefly of discipline, so far as concerns these neighbouring Churches in common. A Presbyterial Church, is a company of Professors governed by one Prysbytery, who for the exercise of Religion meet in divers places, or who have more Pastors than one. A Synod, is a convention of Pastors and Elders sent and deputed from divers Presbyteries, meeting either ordinarily or upon occasion for the affairs that are common to those that sent them. Ecclesiastic Jurisdiction, is a right and power, not only by advice to counsel and direct, but by authority given of God, to enjoin and to perform according to the rule of Scriptures these things which concern the Ordination of Ministers, the deciding of Ecclesiastical Causes, the determination of Doctrines, the inflicting of Censures, etc. The signification of these words being presupposed, the state of the Question, or mind of the parties, can not be obscure. The first Argument for the truth I cast into this Form. That single Congregations are not Independent is proved; first, from the 1 Tim 4.14. because they have not the right of Ordination. Every Independent Church hath always, and ordinarily, the right of Ordination, and power to lay hands on Pastors. But, no single Congregation, or Parochial Church huth that right and power. Ergo▪ No single Congregation is an Independent Church. The Major is not questioned by the adverse party, for they place the nature of their Independency in a right and power intrinsecall and essential to every the least Congregation of Ordaining, Deposing, Excommunicating, and exercising all acts of Jurisdiction upon all their own Members, as well Pastors as others. I said always, and ordinarily, for we question not now what at some times in some extraordinary cases may fall out to be lawful and necessary, not only to single Congregations, but even to single persons: Also the power which our adverse party disputeth for, is not Hypotheticke, which sometimes on supposition of such and such cases belongeth to a Church, but absolute, which is inherent to every Congregation at all times. The Minor we prove thus: What is proper to a Presbytery the right thereof belongs not to any single Congregation: Ordination belongs to the Presbytery. But Ordination, and imposition of hands is proper to a Presbytery, as appeareth from 1 Tim. 4, 14. Neglect not the gift that is in thee, which was given thee by Prophecy with the laying on of the hands of the Presbytery. The Apostle maketh that right proper to the Presbytery, which he will have to remain in it, and not to be removed therefrom, notwithstanding sundry extraordinary cases which might have excused the removeall of it. For Timothy was a Pastor not altogether ordinary, and inferior, but an Evangelist; he had for the ground of his Office the extraordinary call of some Prophets when he was sent out to Preach, Paul himself laid hands upon him; notwithstanding all this, that the due and just right of the Presbytery might be proclaimed, the Apostle marketh that the gift, office, and grace of Preaching the Gospel was conferred on Timothy by the laying on of the Presbyteries hands. For the proof of the last Mayor, we need not much descant on the Word Presbytery, and the sense of it in the forenamed place, nor to refute the misinterpretations which some make of it, especially they, who under the misalleged authority of Calvin, would understand not the convention of any men, but the Office of a Presbyter, as if an Office or any accident could have had hands which might have been laid on Timothy's head. Passing therefore such digressions, we prove the Mayor in hand, thus: No single Congregation is a Presbytery, nor any ways necessarily hath a Presbytery within itself; yea if our adverse party may be believed, no Congregation can have, at least should have in itself such a Presbytery whereof Paul speaketh. Ergo. What is proper to a Presbytery, the right thereof may not be usurped by any single Congregation. Of the consequence there is no doubt: the Antecedent hath three parts: only the first is needful to be proved; but for more abundant satisfaction, we shall assay to prove them all. No Congregation is a Presbytery. The first, thus; A Presbytery is a member and part of a Congregation, according to our adverse party (we love not to strive for words, be it so that the meeting of a Minister and Elders governing single Congregations, which we call a Session, as over-Sea it is called a Consistory, may go under the name of a Presbytery) Ergo. No Congregation is a Presbytery. The Consequence is clear, for no member may be affirmed in the Nominative of its own whole, especially Heterogeneous: The body is not the head, the finger is not the hand; he door, or the Window is not the house. Concerning the second part of the Antecedent, that no Congregation hath a Presbytery any ways necessarily within itself, No Congretion hath within itself necessarily a Presbytery. this is clear from the common practice of our adverse party: very oft their Churches have neither Session, nor Pastor, nor Doctor, nor Elder at all; they make not any of the Officers necessary parts of the Church either essential or integral, without the which the Church may not subsist; yea, as the most learned, and most acute Mr. Rutherfoord hath well observed, pag. 272. their grounds take away the necessity of any Ministry at all. Mr. Paget tells us that their chief and Mother-Church at Amsterdame, through the misgovernment of their Pastor, Mr. Can, hath wanted now for some years both a Doctor and Elders and a Session, or congregational Presbytery. But the pith of the Argument is in the third part of the Antecedent, that no single Congregation can have, No single Congregation ought to have within itself Paul's Presbytery. or (which is all one when we speak of right and wrong) ought to have within itself Paul's Presbytery. This we prove. No single Congregation may, or aught to have more Pastors than one. Ergo. Neither Paul's Presbytery. The Antecedent is the Doctrine of our adverse party. The Consequence leaneth on this Proposition. In Paul's Presbytery are more Pastors, which thus is proved: Where there are many layers on of hands on Pastors, there are many Pastors: But, in Paul's Presbytery are many layers on of hands on Pastors; for in the alleged place, not one, but many lay on their hands with Paul on Timothy. The last Mayor leaneth on this ground, that only Pastors lay hands on Pastors, so that many laying hands on Pastors, must be many Pastors, and by Consequence, in one Congregation, where there are not many, but one only Pastor, (yea none at all whensoever by imposition of hands a new Pastor is to be ordained to that Congregation,) the act of Ordination can not be lawfully performed by the proper members of that Congregation. That which alone remaineth to be proved, that only Pastors lay hands upon Pastors, is cleared by an Induction, Only Pastors lay hands on Pastors. against which no instance can be brought. 1 Tim. 5.22. Lay hands suddenly on no man. 2 Tim. 1.6. Stir up the gift of God that is in thee, by the putting on of my hands. Tit. 1.5. I left thee in Crete that thou shouldest ordain Elders. Acts. 13.1.3. Certain Prophets and Teachers laid their hands upon them, and sent them away. Acts. 14.23. They ordained them Elders in every Church. In all these places both the first Ordination, and posterior Mission to preach the Gospel, is the Act only of those who were Pastors, neither elsewhere read we that it was otherwise. The second Argument from the Apostolic Churches which exercised full jurisdiction, the chief whereof, if not all, were Presbyterial and not Parochial. The second argument: Every Independent Church, exerciseth ordinarily within itself, by its own members all acts of Ecclesiastic Jurisdiction. But, this no single Congregation doth ordinarily. Ergo, no single Congregation is an Independent Church. Only the Minor is dubious, which we prove thus; Every Church ordinarily exercising all acts of Ecclesiastic Jurisdiction is Presbyterial: But, no single Congregation is a Presbyterial Church. Ergo. No single Congregation exerciseth ordinarily all acts of Ecclesiastic Jurisdiction. The Minor is clear from the nature of a single Congregation and Presbyterial Church, as in the stateing of the Question both were described. The Major is proved by a full Induction of all the Churches which in the New Testament we read to have had the full exercise of all Ecclesiastic Jurisdiction▪ that all such were Presbyterial and not congregational; We prove it thus: A Church which cannot all convene in one house for the public Service of God, a Church which hath more Pastors than one, is Presbyterial, not congregational, according to the grounds of our Adversaries. But all the Churches we read of in the New Testament to have had the full exercise of all Ecclesiastic Jurisdiction, did meet in more places for divine worship, and had more Pastors than one. This we demonstrate of the chief, the Church at Jerusalem, Samaria, Rome, Corinth, Ephesus, Antioch, neither can a reason be given why the rest of the scriptural Churches should not be of the same kind. Such was the Church at Jerusalem. Begin with the Mother-Church of Jerusalem. A company consisting of many thousand persons, and wanting a public house of meeting, could not convene into one place for worship: for this very day when Christians have gotten most stately and spacious Palaces for Churches, hardly one thousand can commodiously be together for solemn worship; and if we look to the practice of the Adversaries, a few scores of men will be a large Church. As for the State of the Church at Jerusalem. First, It is granted that for many years after the Apostles, neither it nor any other company of Christians in any part of the world had a public place of meeting. Secondly, That this Church did consist of many thousand people, the following places prove Acts. 2.41. The same day were added unto them about three thousand. Also chap. 4.5. The number of the men were five thousand. And where there were so many men, if ye look to the ordinary proportion, there were of women and children twice or thrice so many. Neither did that Church stand at the named thousands, for Acts. 5.14. more multitudes both of men and women were added to the Church, and the number of the Disciples was yet more multiplied, chap 6.1 Also that which we read chap. 2.47. The Lord added to the Church daily, seemeth to have continued for a long time. To that which is replied by some, that a great part of the named multitudes were strangers, and not Inhabitants at Jerusalem, and so no Members of that Church; We answer, that this is said without warrant. That of the three thousand mentioned in the third chapter, some part were strangers, we will not deny to be likely; but that the most part were so, or that of all the thousands named in the fourth, fifth, and sixth, any one was a stranger, it cannot be proved from the Text. As for that which they bring from the 2 chap. 44. How the Church cometh together. All who believed were together: as if the whole Church had always come to one place for the public worship. We say that it was simply impossible for three thousand people, not to speak of twenty thousand and above, to meet in one private house, for they had none public, neither did they in the streets celebrate their Sacraments. So we are necessitated to take the Churches being together, one of three ways: either for the conjunction of their minds, as the following words do import (they continued with one accordin the Temple) or else their meeting together must be understood distributively in divers places, not collectively in one, as the words in hand will also bear where the celebration of the Lords Supper, and breaking of bread is said to be not in any one house only but from house to house. The Church meet thin a third way together when not all the members but the Officers with a part of the people convene in a Presbytery as appeareth from the 15 and 21 chapters. The Church of Samaria also was Presbyterial. The case is no less clear of the Church of Samaria Acts 8.6.10.12.14. verses the People of that City with one accord from the least to the greatest both men and women did believe, in such a number that the chief of the Apostles Peter and John, were sent from Jerusalem to assist Philip in their instruction. Could this whole City which was amongst the greatest of Canaan convene all to God's worship in one private room, or be served with one Pastor, who required for a time the attendance not only of Philip but further of two prime Apostles? So that of Rome. Come to the rest. The Roman Church was one Body. Rom. 12.6. yet so great that it could not meet in one private room. For in the 16. chap. beside the Church which met in the house of Aquila v. 5. there are a number of houses set down, in which, besides divers Saints named, there were many others also unnamed which worshipped with them, v. 14, 15. So great were the multitudes of Christians then at Rome that their fame was spread over all the world. chap. 1.8. and chap. 16.19. In the City of Rome were many hundred thousand men, the half of which according to Tertullian, were Christians the age after the Apostles; and a little after Cornelius recordeth that more than forty preachers did attend the instruction of that people who yet had no public place of meeting. And of Corinth. The same was the case of the Church at Corinth at its very beginning, Acts. 18.8. It did consist of a multitude both jews and Gentiles; beside all which, God had much people in that City, v. 10. which by the continual labours of Paul for 18 months were converted, v. 11, for whose instruction beside Paul, Apollo's, Timotheus, a great number of other Doctors attended, 1 Cor 4.15. not to speak of a multitude of false Teachers; they had also a number of idle and vain Teachers who kept the foundation, but builded upon it hay, stubble and timber. Could all these meet together in one private place? unless ye would understand their meetings distributively, or for the convention of their Officers with a part of the people for discipline. And of Ephesus. Also at Ephesus was but one Church. For Acts. 20.17. Paul called to him the Elders of that Church, in the singular; yet that in Ephesus there was so great a number of Christians as could not commodiously serve God in one private room, it seems most clear; for in that most noble Mart Town Paul did preach whole two years. Acts 19.10. yea he ceased not day nor night for full three years, cha. 20.31. The fear of God fell on all that people both Jews and Gentiles, and the name of Jesus was magnified, cha. 19.19. So great a multitude even of Scholars was converted that the Professors of curious arts alone did make a fire of Books to the value of 50000 pieces of silver; so mightily grew the word of God there, v. 20. Further, in the Church of Ephesus were many Pastors; for Acts. 20.17. Paul called for the Elders, not one only. That divers of these if not all, were Pastors and Doctors, it appeareth from v. 28. where they are appointed by the Holy Ghost, to be feeders of the flock and get a Commission to oppose false Doctors, about the which they went faithfully, as the Lord beareth them witness, Revel. 2.2. Now the charge of the Doctrine to try and examine false Teachers, lieth principally on preachers. This is alike true of the Church of Antioch: Also of Antioch and the rest. The hand of the Lord was in the City, and a great number believed, Acts 11.21. Thereafter by Barnabas labour there was much people added, v. 24. yea, by the joined pains of Barnabas and Paul for a year together, there was such a multitude converted, that the name of Christians was first imposed upon them. Here, as in the Metropolitan City, not only of Syria, but all Asia, beside Barnabas, Paul and other Prophets, v. 27. Peter also, and many other Doctors had their residence, Gal. 2.11. It were too long to speak of the rest of the Apostolic Churches, whose condition was not unlike the former. Our third Argument: Our third argument from the subordination of the Church of Antioch to the Synod at Jerusalem, Act. 15. No Synod hath authority to impose Decrees upon an Independent Church: But some Synods have authority to impose Decrees upon particular Churches, whether Presbyterial or congregational. Ergo, Particular Churches, whether Presbyterial or congregational are not Independent. The Mayor is not controverted; our adverse party acknowledgeth the lawful use and manifold fruits of Synods: They grant it is the duty of every good man, and much more of every Church, and most of all of a Synod consisting of the Messengers of many Churches, to admonish, counsel, persuade, and request particular Curches to do their duty: But, that any company on earth, even an Oecumenicke Synod, should presume to enjoin with authority the smallest Congregation, to leave the grossest heresies under the pain of any censure, they count it absurd. Upon this ground, that every Congregation, how small soever, how corrupt soever, is an Independent body, and not subordinate to any society on earth, how great, how pure, how holy soever. The Minor thus is proved: The Synod of Jerusalem imposed with Authority, her Decrees upon the Church of Antioch. Ergo, Some Synod; and if you please to make it universal, every lawful Synod may impose its Decrees upon particular Churches. The Antecedent is to be seen, Act 15.20. It seemed good to the Holy Ghost and to us, to lay no further burden on you then these things necessary. The Consequence is good, for Antioch was among the chief of the Apostolic Churches; in it Barnabas, Paul, and other Prophets inspired of God were Preachers: If this Church was subject to the Authority of Synods, what Church may plead a freedom from the like subjection? Answer to the Replies. Many things are here replied, as usually it happeneth when no solid answer can be brought: The chief heads of the Reply are three; First, that the meeting at Jerusalem was no Synod. Secondly, What ever it was that it did enjoin nothing, authoritatively to any other Churches. Thirdly, That other Synods may not pretend to the privileges of that meeting since its Decrees were indicted by the Holy Ghost, and stand now in the holy Canon as a part of Scripture. The meeting of Jerusalem was a true Synod. To the first, we say, that the meeting at Jerusalem is either a true Synod, or else there is no pattern in all Scripture for Synods, even for counsel, or advice, or any other use. But, this were inconvenient; for they acknowledge that Synods are lawful means for many gracious ends in the Church: Now, to affirm that any Ecclesiastic meeting is lawful, necessary, or convenient for gracious ends, whereof no pattern, no example can be found in Scripture, were dangerous. But beside this argument, towards our adverse party, we reason from the nature of the thing itself. A meeting consisting of the Deputies of many Presbyterial Churches, is a true Synod; but, the convention at Jerusalem, Acts 15. was such a meeting. The Mayor is the essence of a Synod; there are many accidental differences of Synods; for according to the quantity and number of the Churches who send their Commissioners, the Synod is smaller or greater, is Provincial, national, or Oecumenicke: according to occasion, the Churches sending Commissioners, are sometime moe, sometime fewer, sometime nearer, sometime further off: also according to the commodity of place, and necessity of affairs, they come from one Church moe, and from others fewer: all these are but accidentals, which change not the nature of the thing. Unto the essence of a Synod; no more useth to be required then a meeting of Commissioners from more Presbyterial Churches. The Minor is clear; That the Church of Antioch and Jerusalem were more Churches, no man doubts; that both were Presbyterial, it was proved before, that from both these Presbyterial Churches, Commissioners did sit at that meeting, it is apparent from that oft cited, Acts 15. Yea, that from the other Churches of Syria and Cilicia, besides Antioch, Commissioners did come to Jerusalem, may appear by conference of the 2. vers. of the 15. chap. with vers. 23. for that with Paul and Barnabas Commissioners for the time from the Antiochians, others also did come, it is certain: that those others, at least some of them, were Deputed from the Churches of Syria and Cilicia, it is like, because the Synodick Epistle is directed expressly no less to those than to this of Antioch; also those, no less than this, are said to be troubled with the Questions which occasioned that meeting. But to pass this consideration, it is clear that in the Convention at Jerusalem were present, not only the Commissioners of some few Presbyterial Churches, but also they whom God had made constant Commissioners to all the Churches of the world, to wit, the Apostles; their presence made all the Churches legally subject to the Decrees of that Synod, though they had no other but their grand and constant Commissioners to Voice for them in that meeting. The second Answer is clearly refuted from the 28. vers. where the Decrees are not proposed by way of mere advice, It doth not only advise but command. The Decrees of that Synod at their first making had only Ecclesiastic authority. but are enjoined and imposed as necessary burdens, with Authority, not only of the Synod but of the holy Ghost. Concerning the third, we say that the merely Divine, and more than Ecclesiastic Authority of these Decrees in their first Formation, is not made good from this, that now they stand in holy Scripture, and are become a part of the Bible; for a world of Acts merely indifferent, and which without doubt in their Original had no more than Ecclesiastic Authority, are Registered in Scripture. Was the Presbytery of Lystraes' laying on of hands on Timothy any other than an act of Ecclesiastic Ordination? The Decree of the Church of Corinth for the incestuous man's Excommunication, or relaxation after Repentance, was it any more than an act of Jurisdiction merely Ecclesiastic? Paul's circumcision of Timothy, his Vow at Cenchrea, the cutting off his hair at Jerusalem, were free and indifferent actions: The nature of these things, and many more of that kind, is not changed by their Registering in the Book of God. Neither also is the merely Divine Authority of the Decrees at Jerusalem proved by this, that in their first framing they were grounded on clear Scripture, and after proclaimed in the name of the holy Ghost; for that is the condition of the lawful Decrees of all gracious Synods. Did not of old the Fathers of Nice, and of late the Fathers of Dort, through the inspiration of the holy Ghost, who remaineth with the Church, especially with gracious Synods to the world's end, pronounce from the holy Sctipture their Decrees of the Godhead of Christ against Arrius, and of the grace of God against Arminius: Shall we for this cause ascribe to the Canons of Nice or Dort any greater authority then Ecclesiastic and Humane? Howsoever, that the Apostles in framing the Canons at Jerusalem did proceed in a way merely Ecclesiastic, and far different from that they used in dictating of Scripture, and publishing truths merely Divine, appeareth from this; first, that these Canons were brought forth by much Disputation and long discourse, But, Divine Oracles without the process of humane Ratiocinations are published from the immediate inditing of the Spirit, 2 Pet. 1.21. The Prophecy in old time came not by the will of man, but the holy men of God spoke as they were moved by the holy Ghost. Secondly, Oracles merely Divine are published only in the name of God, Thus saith the Lord; but, these Canons are proclaimed, not only in the name of God, but also in the name of man, It seemeth good to the holy Ghost, and to us. Thirdly, The Oracles of God are dictated to the Church by the Ministry only of the Prophets and Apostles, and men inspired with an infallible Spirit, Ephes. 2, 20. Being built upon the foundation of the Prophets and Apostles. But, the Canons of that Synod, Acts 15. are declared to be the work, not only of the holy Ghost, ●d the Apostles, but also of the Elders, and of all who Voiced to them. So it is clear, that in the making of these Canons, the Apostles, as elsewhere oft, did come down from the eminent. Chair of their Apostolic, and extraordinary authority to the lower place of Ordinary Pastors, that in their own persons they might give an example to ordinary Pastors in what manner holy Synods might be rightly celebrated to the world's end. Had not this been their end, how easy had it been either for Paul or Barnabas at Antioch, without the toilsome voyage of a long journey to Jerusalem, or for Peter or John, or James, or any one of the Apostles at Jerusalem, without the superfluous pains of any convention or disputation, as infallible Apostles to have pronounced Divine and irrefragable Decrees of all the matters in question. Our fourth argument. A Church subordinate is not Independent; but, a Parochial Church is subordinate to a Presbyterial: Our fourth argument from the subordination of fewer to more, appointed by Christ, Matth. 18. For a lesser Church is subordinate to a greater, as a part to its whole wherein it is contained. Now a Parochial Church is lesser and the least of all Churches; a Presbyterial Church is greater. Of the quantity, that the one is lesser, the other greater there is no doubt; but of the matter itself there is question whether there be any such thing as a Presbyterial Church. Now this was proved before and hereafter also will be more clear; the chief plea here is against the second major which we prove thus: A smaller number of the faithful is subordinate by Christ to a greater number of the faithful. But, a lesser Church is a smaller number of the faithful, and a greater Church is a greater number of the faithful. The Major is proved from the 18 of Math. v. 15.16.17.18. If thy Brother trespass against thee, etc. Here the Lord in admonitions and Church censures institutes a subordination, a gradation, a process from one to two or three, from two or three to more. Understand those more not absolutely and at randoun but in a society bound together by the orderly ligaments of divine policy, such as we suppose the Churches to be from the smallest to the greatest till you come to the very Church universal. Here they distinguish the Major, granting that in this place a subordination is appointed by Christ of fewer to more within the same Church but not without it. We might oppugn the application of the distinction to the Minor, and prove that a Presbyterial Church is a greater number of the faithful within not without the same Church; for a congregational Church may not unfitly be compared with a Presbyterial as a part with its whole; especially if you compare the meeting of the Officers which rule the Parish with the Presbytery, these two are not extrinsecall the one to the other; for the Sessions, or Consistories, or Classis, are in the Presbytery which is composed of the Commissioners from Sessions as of its own and intrinsecall Members. Christ's subordination is to be extended to the utmost bounds of the Church universal. But leaving this, we oppugn the ground of the distinction as it lieth in the Major, breaking the one half of it upon the other. The subordination of fewer to more in the forenamed place is established say they within the same Church. Ergo, say we, without the same Church, we mean with them without the same Parochial Church: the consequence we prove by three arguments. First, there is a like reason for the subordination of fewer to more without the same Church as within the same; for the chief reason why the Lord ordains us in admonitions to proceed from one to two or three, from two or three to a number sitting as Judges in the Session of one Congregation, is, because in the admonitions of two or three, more authority, gravity and wisdom are presupposed to be than in the admonitions of one alone: and that a Delinquent is stricken with more fear, shame, and reverence by the faces and mouths of many who sit as Judges in the name of the whole Congregation, than he would be by the mouth of two or three only. Doth not this power, virtue and weight of admonition increase with the number of admonishers, as well without as within the same Congregation? For as the admonition and censure of ten sitting in the name of one Congregation, hath greater weight than the admonition of two or three of that same Flock who represent none but themselves; so the admonition of thirty Ministers and Elders representing in a Presbytery fifteen Congregations, whose commissioners they are, shall have more weight than the admonition of ten which represent but one flock: for it is according to reason, that those thirty Members of the Presbytery should exceed in wisdom, zeal, gravity, and other qualities which add weight to an admonition, these ten which in a Session represent one Congregation, so far as those ten go beyond the two or three several persons of that Congregation. Secondly, unless in this place be established a subordination of fewer to more, as well without as within the same Congregation, the remedy brought by Christ will be unable to cure the ill for which it was brought. The Lords means will be disproportionable and unequal to its end; but this were absurd to say of the wisest of all Physicians. The reason of the Major is this, Christ is prescribing an help and cure for brotherly offences; now one may be offended by a brother as well without as within the same Congregation: and as well by many brethren as by one; yea, as well may we be offended by a whole Church as by one member thereof: Now, if after the mind of our adverse party, the subordination of fewer to more might not be extended without the bounds of one Congregation, the Lords medicine were not meet to cure very many ordinary and daily scandals; for what if a man be scandalised by the neighbour Church? To whom shall he complain? When the Church offending is both the Judge and party, it is likely she will misregard the complaints that are made to her of herself. What if a man be scandalised by his own Church or by the most, or by the strongest part of it? What if that Church to whom he complaineth, take part against Justice and reason with him upon whom he complains? It will be impossible to remedy innumerable offences which daily fall out among brethren, unless appeals be granted, and the subordination established by Christ be extended, not only without the bounds of one Parish, but as far and wide as the utmost limits of the Church universal: for upon this place is rightly grounded by the Ancients, the Authority of Synods even Oecumenick of all the Churches. Thirdly, the subordination established by Christ, Matth. 18. is so far to be extended in the Christian Church as it was extended in the Church of the Jews; for Christ there alludeth to the Jewish practice. But so it is, that in the jewish Church there was ever a subordination of fewer to more, not only within the same Synagogue, but within the whole Nation, and so within the whole Church Universal: for all Synagogues everywhere in the world were under the great Council at jerusalem. No doubt of the Minor; the Major is builded upon this ground, that what ever Christ hath translated from the Synagogue to the Church, especially if it be of natural equity, hath as great force now amongst Christians, as of old among the jews. Now, that the subordination of Synagogues to the great Council is of natural equity, it appeareth thus: A Synagogue was the lowest Ecclesiastic Court, the Council was the highest; but the subordination of the lowest Court to the highest, is of natural right; for Nature hath ever dictated to all Nations, as well in things civil as religious, a subordination of the lowest to the highest. Our fifth argument from the evil consequents, which reason and experience demonstrate to follow Independency necessarily and naturally. Our fifth Argument: That which taketh away all possibility of any effectual remedy against Heresy, Idolatry, Schism, Tyranny, or any other mischief that wracks either one or more Churches; is not of God: for God is the Author and conserver of truth, purity, union, order, liberty, and of all virtue; God of his goodness and wisdom hath provided for all and every one of his Church's means and remedies, which if carefully made use of, are sufficient to hinder the first arising of Heresy, Schism, or any other evil: and when they are risen to beat them down▪ and abolish them: so that what ever cherisheth these mischiefs, and is a powerful instrument to preserve them safe, that none with any power, with any authority, for any purpose, may get them touched, that must be much opposite to the Spirit of God, and good of the Church: But, such is Independency, as both reason and experience will prove. Behold first several Churches; Suppose, which too oft hath fall'n out, that the Pastor become a pernicious Heretic; let him begin with the venom of his Doctrine to poison the hearts of his people, what shall be the remedy? Independency binds the hands of Presbyteries and Synods. Pastors of Neighbouring Congregations, have no power to bind, or expel that ravenous wolf: in the destroyed flock there is no Pastor, but the wolf himself. Be it so that the people in their judgement of discretion perceive well enough the wickedness of the false doctrine whereby they are corrupted; yet the office, charge, and authority to cure their Pastor's disease, lieth not on them. The Spirits of the Prophets are subject to the Prophets: the Pastor is not to be proceeded against with censure by the people of his flock; for so the order which God hath established in his Church, should be inverted, if they whom he hath commanded to obey should rule: and they whom he hath set above and over the flock, should be under it. Further, Suppose the Pastor to be most gracious, what if the flock, or the greater part of the flock become so wicked as to abuse their Pastor, or to abuse the most godly of the Congregation? What if a wicked spirit of Heresy, Schism, or Tyranny, set the most part of the flock against God, against their gracious Pastor, and the godly of the flock, what shall be done in this pitiful, and very possible, yea, oft contingent case? Independency closeth the door of the troubled Congregation, that no man may go out to cry for any powerful help to neighbours, though their kindled house should burn them all to death; within there is no remedy; for all most go there by the number of voices, and the most part oppresseth the best, the most wicked go on against the Counsels, the entreaties, the prayers of the rest, and cease not till they have either corrupted or cast out their Pastor, Elders, and all of their fellow-members who are constant in goodness, that so their wickedness without control may domineer in the whole subdued Congregation. So long as Independency standeth, no effectual authoratative or powerful help can possibly be found for the preservation of any single Congregation against ruin and total subversion. Further, Independency hazards the being of all Churches as well as of every one. For who shall hinder any member of a corrupted Congregation to infect all the neighbour Churches with the poison of his doctrine and manners? If a ramping Lion, a viperous Serpent, a crafty Fox should go and devour all the Lambs of the neighbour flocks; Independency doth hinder any order to be taken with that limb of Satan, no sword of censure can be drawn against him, he must be referred absolutely to his own Congregation; other Churches may entreat, advise, and pray him not to make havoke of them: but should he trouble, infect, and destroy twenty, an hundred, a thousand neighbour Congregations, no Ecclesiastic censure may pass upon him but by his own Church: and when complaints of him come to his own Church, his misdeeds there are excused, defended, commended; his Heresies are proclaimed sound doctrine his devouring of souls is declared to be zeal and painfulness to win souls to CHRIST. Our Argument is backed by experience, as well as by reason; The first Independent Church we read of, was that company which Mr. Browne brought over from England to Middleborough; how long did it stand before it was destroyed by Independency? when once Anabaptistick novelties, and other mischiefs fell among them, there was no remedy to prevent the companies dissolution. When Mr. Barrow and his fellows, assayed at London to erect their Congregation, the success was no better; their Ship scarce well set out was quickly splitupon the Rocks, was soon dissipate and vanished. When Johnstoun & Ainsworth would make the third assay, and try if that tree which neither in England nor Zealand could take root, might thrive in Holland at Amsterdam, where plants of all sorts are so cherished, that few of the most malign quality do miscarry; yet so singular a malignity is innate in that seed of Independency, that in that very ground, where all weeds grow rank, it did wither: within a few years new Schisms burst that small Church asunder: Johnstoun with his half, and Ainsworth with his made several Congregations, neither whereof did long continnue without further ruptures; Behold who please, with an observant Eye these Congregations which have embraced Independency, they shall find that never any Churches in so short a time have been disgraced with so many, so unreasonable, and so irreconcilable Schisms. Neither the duties of charity, nor the authority of the Magistrate can remedy these evils. Against these inconveniences they tell us of two remedies, the duties of charity, and the authority of the Magistrate; but the one is unsufficient, and the other improper The duties of charity are but mocked by obstinate Heretics and heady Schismatics; to what purpose are counsels, rebukes, entreaties employed towards him who is blown up with the certain persuasion that all his errors are divine truths, that all who deal with him to the contrary are in a clear error, that all the advices given to him are but the words of Satan from the mouths of men tempting him to sin against God? As for the Magistrate, oft he is not a Christian, oft though a Christian, he is not Orthodox, and though both a Christian and Orthodox, yet oft either ignorant or careless of Ecclesiastic affairs; and however, his help is never so proper and intrinsical to the Church, that absolutely and necessarily she must depend thereupon. Now all our Question is about the ordinary, the internal, the necessary remedies which Scripture ascribes to the Church within itself, as it is a Church even when the outward hand of the Magistrate is deficient or opposite. Our sixth and last Argument: That which everteth from the very foundation the most essential parts of discipline, Our last Argument, Independency is contrary to all the discipline that ever was known in Christendom before the Anabap●ists. not only of all the reformed, but of all the Churches known at any time in any part of the world, till the birth of Anabaptism, it can not be very gracious. But, this doth Independency: The Minor is clear by induction: That the Government of the Scottish Church by Synods, Presbyteries and Sessions sworn and subscribed of old, and late by that Nation in their solemn Covenant; that the same discipline of the Churches of France, Holland, Swiiz, Geneva, as also the Polity of the High Dutch and English, and all the rest who are called Reform, is turned upside down by Independency, no man doubts; for this is our Adversaries gloriation that they will be tied by no Oaths, Covenants, Subscriptions: they will be hindered by no authority of any man, no reverence of any Churches on earth, to separate from all the reformed, that so alone they may enjoy their divine and beloved Independency. If you speak of more ancient times, either the purer which followed the Apostles at the back, or the posterior impurer ages; that the Polity of these times in all Churches, Greek and Latin, is trodden under foot by Independency, all likewise do grant: and how well that new conceit agreeth with the discipline practised in the days of Christ and his Apostles, or in the days of Moses and the Prophets, the preceding arguments will show. I confess such is the boldness of the men, against whom we now dispute, that although they glory in their contempt of the authority of all men, dead and living: yet they offer to overwhelm us with testimonies of a number, as well ancient as late Divines: But who desire to see all that dust blown back in their own eyes who raised it, and the detorted words against the known mind and constant practice of the Authors, clearly vindicated and retorted, let them be pleased to take a view of Mr. Pagets Posthume apology, where they will find abundant satisfaction in this kind. The first Objection or Argument for Independency from Matth. 18. For the other side, a great bundle of arguments are also brought; we shall consider the principal. First: To whom Christ hath given the right of excommunication the greatest of all censures, they in all other acts of Jurisdiction, and in all acts of Ecclesiastic discipline, are Independent: But Christ hath given the right of excommunication to every Congregation, and to these alone. Ergo, etc. They prove the Minor. Unto the Church Christ hath given the right of excommunication Mat. 18. Go tell the Church, if he hear not the Church, let him be to thee as an Ethnic: But every Congregation, and it only▪ is the Church, because in the whole Scripture the word Church where ever it is not taken for the Church universal, or invisible, is ever understood of a single Congregation, which in one place with one Pastor serveth God. Answer. Passing the Majors, we deny the Minors, and affirm that no where in Scripture the word Church may be expounded of their Independent Congregation, and least of all in the alleged place; If we will advise either with the old or late Interpreters, or with the best and most learned of the Adversaries themselves, who affirm with us that by the Church Math. 18. no Congregation can be understood, unless we would bring in among Christian's most gross anarchy, except we would set down on the Judgement seats of the Church every member of the Congregation, men, women, young, old, the meanest and weakest part of the people to decide by the number, not the weight of their voices the greatest causes of the Church, to determine finally of the excommunication of Pastors, of the nature of heresy and all doctrine, and that with a decree irrevocable from which there may be no appeal, no not to an Oecumenicke Synod. Wherefore beside the rest of the Interpreters a great part of the Adversaries by the Church in this place understand no whole Congregation, nor the most part of any Congregation, but a select number thereof, the Senate or Officers who cognose and discern according to the Scriptures. This is enough for answer to the argument: but if further it be inquired, the Senate of which Church is pointed at in this place, whether of a Parochial Church, or Presbyterial, or national, or Oecumenicke, or of all these. Ans. It seemeth that the Senate of all the Churches must here be understood, and especially of a Presbyterial Church, at least not of a Parochial only and independently as our Adversaries would have it. By no means will we have the Session of a Parish prejudged, and are well content that the authority of Parochial Sessions to handle their own proper affairs should be grounded upon this place; only we deny that from this place a Church-Session hath any warrant to take the cognition of things common to itself with the Neighbouring Congregations, or yet to govern her proper affairs absolutely and independently so that none may attempt to correct her when she erreth, or by censure to put her in order when she beginneth by heresy schism and tyranny to corrupt herself and others. That in this place principally the Senate of a Presbyterial Church is understood, is clear; for of such a Church Christ here speaketh, as were the Churches at Jerusalem, Antioch, Corinth, and others in the new Testament which we proved before to have been presbyterial. The Senate of such Churches attending on government, and discipline, is here called the Church, as elsewhere, Act. 5.20. It seemed good to the Apostles, Elders and whole Church: The Church met to cognosce on the questions from Antioch, cannot be understood of all the thousand Christians at Jerusalem; it must then be taken of the Presbytery to which the cognition of such questions doth belong. In the fourth verse of the same chapter, Paul is said to be received of the Church, the word may well be expounded not of the whole Body, but of a select number thereof; even the Presbytery; as in the 21 he is said to be received of the Apostles and Elders, before the multitude had met together. Only observe that however we affirm the Senate of a Presbyterial Church chiefly here to be established, yet we understand not this in a way independent from provincial, national, or Oecumenick Synods; for all these meetings in their own place and order are also grounded on this passage, as before hath been declared. Their second Objection: The practice of the Church of Corinth, The second Objection is taken from the practice of the Corinthians, excommunicating the incestuous man. approved by the Apostles is the due right of every Parochial Church and single Congregation: But, the censure of Excommunication was the practice of the Church of Corinth approved by the Apostle, 1 Cor. 5.12, 13. Do we not judge them that are within? therefore put away from you that wicked person. This judgement is authoritative, and this putting away is the censure of Excommunication, cutting off from the body of Christ, which censure is here committed unto the Corinthians, being gathered together in one, vers. 4. and so to them all, and every one of them: for to them all the Epistle is written, and not to the Presbytery only. Answ. The Mayor must be denied for two causes; First, The practice of the Corinthians was grounded not only upon the express command of the Apostle, but also on the singular presence of the Apostles Spirit and authority with them in pronouncing the sentence of Excommunication against that incestuous person, v. 3. I as present in Spirit have judged already. This singular privilege of the Corinthians is not a ground of common right to every Church who wants the authority of the Apostles express command, and singular presence. Secondly, we may not argue from the Church of Corinth to every Congregation; for it is proved before, that the Church of Corinth was not congregational, but Presbyterial, consisting of so many as could not meet commodiously in one private room; also it had within itself a College or Senate of many Pastors, Elders, and Prophets; to such a Church we grant willingly the exercise of all acts, both of Ordination and Jurisdiction. The Minor also cannot be admitted but with a double distinction; the act of Excommunication is given to the Church of Corinth, not according to its whole, but according to the select part, to wit the Presbytery thereof. It maketh nothing against this, that the Epistle is written to the whole Church; for what is written to the whole Church indefinitely, must be applied according to the matter and purpose, sometime only to the Pastors excluding the people: sometime only to the people, excluding the Pastors: sometimes to both together, to Pastors, and Flock. The first Epistle, Chap. 1. vers. 12. Every one of you saith, I am of Paul, I am of Apollo's, and I of Cephas; this cannot be taken of the Pastors, but of the people following Schismatically some one, some another of the Pastors. Likewise, Chap. 4. vers. 1. Let a man so count of us as of the Ministers of Christ, must be taken of the people, as Chap. 3. vers. 12. (Now if any man build on this foundation gold, silver, precious stones) is to be understood of the Pastors, as Chap. 4. vers. 2. Also it is required in Stewards that a man be found faithful; but the most of the other places are to be expounded of both. Now that the preceding passages concerning the Church-censures, are not true of the whole Congregation, it appears; for beside the absurdity of confusion & Anarchy, it would follow that very women have right judicially to Depose, and Excommunicate by their voices their Pastors, which the very Adversaries profess to reject as absurd, albeit not congruously to their Tenets; for it is not reasonable that the right which from these places they ascribe to every member of the Church, should be taken away from women, upon this only reason that in 1 Tim. 2.11. a commandment is given to the women not to teach, but in silence to learn; for as the brethren of our Adversaries, the Anabaptists have marked, that place taketh away from women the public charge of Preaching, but not of speaking in judgement or giving their voice in Church-judicatories. Surely, nowhere absolute silence in Church-judicatories is enjoined to women, we truly give the power of witnessing, and of self-defence as well to women as to men in all Church-judicatories. However that the censure of the incestuous man was not inflicted by the whole Church, it appears from the 2 Epist. Chap 2. vers. 6. Sufficient to such a man was the punishment which was inflicted of many. Who were these many but the Officers who were set over the Church in the Lord? Another distinction also would be marked, that whatsoever right we ascribe to the Church of Corinth, whether according to its whole, or according to any of its parts, whether we take it for a Presbyterial or a Parochial Church, all that right is to be understood not absolutely, nor independently, which here is the only question. For the Church at Corinth had no greater privileges than the Church of Antioch. Now that in a dubious and controverted case, and in a common cause the Church of Antioch was subordinate unto a Synod, it was before proved. Their third objection. That which the Holy Ghost gives unto the seven Churches of Asia, The third Objection from the example of the seven Churches of Asia. must be the right of every single Congregation. But, the Holy Ghost gives unto the seven Churches of Asia all Ecclesiastic Jurisdiction within themselves. Revel. 2.2. Thou canst not bear with them which are evil, and thou hast tried them which say they are Apostles, and hast found them liars. And ver. 14. I have a few things against thee, because thou hast there them that hold the doctrine of Balaam. And ver. 20. I have a few things against thee, because thou sufferest the woman Jezabell to teach. Here the Churches of Ephesus, Pergamus, and Thyatira, are praised, when they proceeded with censure against those who deserved it: and are dispraised when they held in the sword of excommunication, and did not cast out Heretics and profane Persons. Answ. Both the Propositions are vicious: The Major because the Churches in Asia were Presbyterial, not congregational. This we proved of Ephesus, and we know no reason why the rest should not be of that same condition. Secondly, Albeit the Churches of Asia at that time in the first preaching of the Gospel, and so in the great paucity of Churches should have had no Neighbours with whom commodiously and ordinarily they could keep society: what is that unto the Churches of our days who live in the midst of many Sisters? The Minor also may not be granted; for that which the Text ascribeth to the Angel, may not by and by be applied to every Member of the Church. We grant that great reason and many authorities do prove and evince that the Angels in those places cannot be expounded of the single persons of Bishops, but of the whole Body of the Presbytery in the which there was one man chosen by the Suffrages of the rest Precedent for a time; but that by the name of Angel should be understood every Member of the Church, no reason will carry it. Beside, there is no consequence from one act of reproof to the whole right of Ecclesiastic government even in every case; for a common cause and an appearance of error and many other things, will enforce a necessity of subordination. Their fourth Objection from the practice of the Church of Thessalonica and Colosse. Their fourth argument: The right of the Church of Thessalonica and Colosse belongs to every Church: But, the Church of Thessalonica and Colosse had right to exercise every part of Ecclesiastic discipline within their own bounds. Of the first, see 2 Thessalonians 3.6. Withdraw yourselves from every Brother which walketh disorderly, and ver. 24. Note that man, and have no company with him that he may be ashamed. Of the second, see Col. 2.5. Joying and beholding your Order. Ans. Let the Mayor be true of all the Churches of the same Species and Nature with these of Thessalonica and Colosse, that is, of all Presbyterial. That the Church of Thessalonica was such, that it had more Pastors, it is proved from the 1 to the Thessalonians 5.12. Know them which labour among you, and are over you in the Lord and admonish you: that these were Pastors, it is the mind of the best Interpreters. Also that in Colosse, beside others, Epaphras and Archippus did labour in the word and doctrine, is manifest from chap. 1. ver. 7. and chap. 4.17. Further, let the Mayor be true of all Churches of that same state and condition with those named, to wit, when it falls out that few or no Neighbour Churches can be had with which such a society may be kept. Concerning the Minor, suppose that both the right and the exercise of all Ecclesiastic acts were granted to the foresaid Churches, yet the question is not touched except you add independently and in every cause and case even of aberration, and that without all remedy of appeal to any Synod; Upon this hinge the Question depends, and of this the argument hath nothing. Their fifth argument: Their fifth objection from the Episcopal tyranny of the Presbytery. That which abolishes our liberty purchased by Christ's blood, and puts upon out neck a yoke equal to the Antichristian tyranny of Bishops, is intolerable: But, the dependence of Congregations upon Presbyteries and Synods doth so. Ans. The Minor is false; for the subordination of Churches imports no slavery & taketh away no liberty which God hath granted; it is God's Discipline and Order, it is the easy yoke of Christ not to be compared with the cruel bands of Bishops, since the one is humane, the other divine: by the means of the one, one man commandeth, either according to his free will, or according to the Canon-Law of the Pope; but by the means of the other, more men advise in common according to the acts of the Reformed Churches grounded upon the Word of God: The judgement seats of Bishops are merely external to the Church which they govern: But, Presbyteries and Synods are Courts internal, for the only members whereof they consist, are the Commissioners of the Churches which they govern; these Churches they represent, the mind and desire of these Churches they do propose, unto these Churches they give account of all their administration, they confirm and establish the rights of Congregations, they do not abolish nor labefactate any of them. Their sixth Objection from the Congregations right to elect their Pastor. Sixthly, These who have power to choose the Pastor, have also the right of the whole Ecclesiastic Discipline. But every Parish hath that power. Answ. The Major is not necessary; for there is a great difference betwixt the Election of Ministers, and Ministers Ordination, Deposition, Excommunication, and many other acts of Discipline: Election is no act of Authority or Jurisdiction. The Minor also is not true, if you understand it of all the members of the Congregation; for it is not needful that Ministers should be chosen by the express voice of every man, muchless of every woman of the flock: Yea, that Election doth not always belong to the whole flock, except ye take election as many seem to do, for a consent with reason, to the which is opposed, not every, but a rational dissent grounded upon clear equity and justice: certainly it is needful at sometimes to misregard the people's consent in choosing of a Pastor, for why should not a flock infected with heresy be set under an wholesome and Orthodox Shepheard whether it will or not, and be rend from under the Ministry of an heretical Shepherd, how much soever against its own mind? Their seventh Objection from plurality of cures cast upon one Pastor. Their seventh argument: That is not of God which maketh Pastors Bishops of other men's Dioceses, and lays upon them the care of other Congregations than those to which the holy Ghost hath made them Overseers: But, the subordination of Parishes to Presbyteries and Synods doth this. Answ. The Minor is false, for neither doth every member of a Presbytery become a Pastor to every Congregation subordinate to that Presbytery, neither are Congregations consociated and conjoined in a Presbytery altogether, without the reach of the care and inspection of neighbour Pastors. This is clear, not only by the arguments formerly deduced from Scripture, but by the daily practice of the Adversaries; for themselves profess their care to oversee, and admonish, and rebuke, and to use many other gracious actions as they have occasion, towards neighbouring Churches, without any blame of busy Bishops, There is almost no difference at all of their acts and ours toward neighbouring Churches, so far as concerns the matter; the only question is concerning the fountains and grounds of these acts, they ascribing their actions only to charity, we not to charity alone, but to authority grounded upon the former reasons: This difference belongs not to the present plea. Their eight argument. Their eight Objection from Christ's immediate government of his Church. Only Christ hath authority over the Kingdom of God, the House of God, the holy Jerusalem, his own Spouse, his own Body. But, every single Congregation is the Kingdom of God, etc. Answ. Passing by the Minor. The Major is false and Anabaptisticke: for by the same reason the Anabaptists exempt from all authority both Ecclesiastic and Civil, not only every Congregation, but every single person who are the members of Christ and his Spouse, and in whom the Kingdom of God doth dwell. The high and excellent styles of honour which the Scripture gives not only to whole Churches but to every particular Saint, exempts neither the one nor the other because of their immediate subjection to God and Christ, from the bonds and yoke of any authority, either Ecclesiastic or Civil, which the Lord hath appointed in holy Scripture. Christ's internal government of souls by his Spirit albeit never so immediate, taketh not away the external administration of men either in the Church or Common wealth. Who please to see much more upon this Question, let them consult with Mr. Rutherfoord his Peaceable Plea, with Appolonius and Spanheim, with the Author of Vindiciae Clavium, especially with the Divines of the Assembly, their Answers to the Reasons of the dissenting brethren; of purpose I have abstained from making use of any of these Writings at this time, waiting for the Independents last Reply for their Reasons, and the Model of their positive Doctrine which they have made the world to wait for too too long a time. CHAP. XI. The thousand years of Christ his visible Reign upon earth, is against Scripture. The Original and progress of Chiliasme. AMong all the Sparkles of new light wherewith our Brethren do entertain their own and the people's fancy, there is none more pleasant than that of the thousand years; a conceit of the most Ancient and gross Heretic Cerinthus, a little purged by Papias, and by him transmitted to some of the Greek and Latin Fathers, but quickly declared, both by the Greek and Latin Church to be a great error, if not an heresy. Since the days of Augustine unto our time, it went under no other notion, and was embraced by no Christian we hear of, till some of the Anabaptists did draw it out of its grave: for a long time after its resurrection, it was by all Protestants contemned; only Alstedius, after his long abode in Transilvania, began in his last times to fall into liking with some parts thereof, pretending some passages of Piscator for his encouragement. Alstedius Heterodox Writings were not long abroad when Mr. Meade at Cambridge was gained to follow him: yet both these Divines were far from dreaming of any personal reign of Christ upon earth: only Mr. Archer, and his Colleague, T. G. at Arnheim, were bold to set up the whole Fabric of Chiliasme, which Mr. Burrowes in his London Lectures upon Hosea doth press as a necessary and most comfortabe ground of Christian Religion, to be infused into the hearts of all children by the care of every parent at the Catechising of their family. The mind of the Independent Chiliasts. Our brethren's mind in this point, as I conceive, they have Printed; is this, That in the year 1650. or at furthest, 1695. Christ in his humane nature and present glory is to come from heaven unto Jerusalem where he was crucified; at that time the heaven and earth, and all the works therein, are to be burnt and purged by that fire of conflagration, mentioned by Peter, 2 Epist. Chap. 3. At the same time all the Martyrs, and many of the Saints both of the Old and New Testament are to rise in their bodies; The Jews from all the places where now they are scattered shall return to Canaan and build Jerusalem: in that City Christ is to reign for a full thousand years; from thence he is to go out in person to subdue with great bloodshed by his own hand all the disobedient Nations; when all are conquered, except some few lurking in corners, than the Church of Jews and Gentiles shall live without any disturbance from any enemy, either without or within; all Christians then shall live without sin, without the Word and Sacraments or any Ordinance: they shall pass these thousand years in great worldly delights, begetting many children, eating and drinking and enjoying all the lawful pleasures which all the creatures then redeemed from their ancient slavery can afford. In this Earthly happiness shall the Church continue till the end of the thousand years when the relics of the Turkish and Heathenish Nations shall besiege the new Jerusalem, and Christ with fire from heaven shall destroy them: afterwards followeth the second resurrection of all the dead good and bad for the last judgement. Thus far the Independent Preach and Print: further Cerinthus himself went not, if you will except the Polygamy and sacrifices of the old Israelits. What truth may be in these things, let the arguments which are usually brought▪ either pro or contra, declare. Against the mentioned Tenet I reason, first, Our first reason against the Chiliasts is, that Christ from his ascension to the last judgement abides in the heaven. He that remains in the heaven unto the last Judgement comes not down to the earth a thousand year before the last Judgement. But, Christ remains in the heaven unto the last Judgement. Ergo. The Mayor is unquestionable; the Minor is proved from the Article of our Creed. From that place he shall come to judge the quick and the dead, importing that Christ from the time of his ascension doth abide in the heaven at the right hand of the Father, and cometh not down from that place to the earth till he descend in the last day to judge the quick and the dead. I know they are not moved with the authority of any humane Creed, yet they would do well to speak out their mind of this Article, as they do of some others. Surely to say that Christ shall come from heaven in his humane nature, to abide a thousand years on the earth, and then to return again to the heaven, that he may descend the third time from the heaven in the last day to judge the quick and the dead, is so evident a perverting of that Article that Mr. Mead their great Doctor and leader in this Tenet, to eschew it, falleth into a very strange and singular conceit, wherein I doubt whether any of the Independents will be pleased to follow him; with all other Orthodox Divines he makes but two comings of Christ from the heaven to the earth; the first at the Incarnation, the second at the day of Judgement: but this day of Judgement he extends to a round thousand years, and this day to him is the only time of the Millenary reign. We need not refute this fancy; for the best arguments which are brought for it, are some testimonies from the Talmudicke Rabbins, and these, as I conceive, understood against the true sense of the Authors. The stream of Scripture and Reason run more against this conceit then any other part of Chiliasme, as the most of the Chiliasts themselves will confess. However, what I brought from the Apostolic Creed of Christ his abode in the heaven till the last day, I prove it from Scripture, Acts. 3 21. Whom the heavens must receive till the time of the restitution of all things which God hath spoken by the mouth of all the holy Prophets since the world began. This place proveth clearly the abode of Christ's body in the heaven till the time of the restitution of all things. So much our Brethren grant, but they deny our assumption that the time of the restitution of all things is the last day; this therefore we prove not by the Testimony of all the reformed, who unanimously bring this place as a main ground against the Papists and Lutherans in the questions of Transubstantiation and Ubiquity, but by three reasons from the Text itself. First, that time here is understood when all things that are spoken of by all the Prophets, are performed: But, all things spoken of by all the Prophets, are not performed till the last day. Master Burrowes alleadgeance that all the Prophets are frequent and large upon the Reign of the 1000 years, but rare and sparing upon the doctrine of the last Judgement and life eternal, might well have been spared for the one half of it, and left to the Socino-Remonstrants; but suppose it were all true, yet if any of the Prophets have spoken any thing at all of the last Judgement, as the Apostle Judas puts it out of question even of Enoch it is clear that the time of the performing of all things, which any of the Prophets have spoken, cannot possibly exist before the last Judgement, as we may see Rom. 8. ver. 21. compared ver. 18.23. where the restitution of the creatures to their desired liberty comes not before the redemption of our bodies, and the glory to be revealed upon the whole Church at the last day. Secondly, the time here spoken of is when the Jews to whom Peter did speak, were to be refreshed, by the Lord's presence; but this shall not be before the General resurrection; for the Chiliasts do maintain that all the Jews shall not rise, neither that any of them to whom the Apostle did then speak, shall be partakers of the first resurrection, unless some of them who were Martyrs; for the honour and Glory of this first resurrection, the most of them make it so rare and singular a privilege, that Daniel himself does not obtain it but by a special promise. Thirdly, The time when God doth solemnly before Men and Angels declare the absolution and blotting out of the sins of all his people, is not before the last day. But this is the time whereof the Apostle Peter speaks in the present place, as appears by the 19 verse; That your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. Take but one other place for Christ's abode in the heaven till the last day. John 14.2.3. I go to prepare a place for you, I will come again and receive you to myself, that where I am there you may be. Behold Christ goes to the heaven and comes back again but once, for this very end, to take his Disciples with him, not to abide with them upon the earth, but to place them in the Mansions of his Father's House in the Heavens, which he went to prepare for them, wherein all the time of his absence he himself was to remain. A Second argument we take from Christ's sitting at the right hand of God. Our second reason is builded on Christ's sitting at the right hand of God till the day of judgement. This error how innocent soever it seem to some, yet it perverts the true sense of sundry articles of our Creed, and forceth its followers to coin new and false senses to a great many Scriptures whereupon these articles were builded. This was the reason why neither Piscator nor Alstedius nor Mead when they laid too fast hold upon some of the branches of Chiliasme, yet the bulk and root of that Tree, Christ's coming down to the earth in his humane nature a thousand years before the last day, they durst never touch: but our Brethren have more venturous Spirits, they see much further than their Masters, they scruple nothing to make all these things popular and Catecheticke doctrine. The reason I spoke of, is this, Christ sits at the right hand of God till the last day. Ergo, he comes not to reign on earth a thousand years before the last day. The consequence is builded upon this Proposition, Christ's sitting at the right hand of the Father is not in earth but in heaven, which many Scriptures prove. Ephes. 1.20. He set him at his own right hand in heavenly places. Heb. 1.3. He sat down at the right hand of the Majesty on high. Heb. 8.1. He is set on the right hand of the Throne of the Majesty in the heavens. The antecedent I prove thus, He sits at the right hand of God till all his enemies be made his footstool. So speaks the Psalmist, Psal. 110.1. But all his enemies are not made his footstool till the last day: for till then, Satan, Sin, Death, and all wicked men are not fully destroyed. Our third reason is grounded on the resurrection of the dead; the godly and ungodly do all rise together at the last day. Our third argument we take from the resurrection of the dead. All the Godly at Christ's coming from heaven do rise immediately to a Heavenly Glory. Ergo, none of them do arise to a Temporal glory of a thousand years upon earth. The antecedent see in Heb. 9.28. Unto them that look for him shall he appear the second time without sin unto salvation. Christ hath but two times of coming to the earth, first in weakness to die upon the Cross; The second time in glory to give eternal Salvation without distinction to all believers who look for his coming. Also 1 Thes. 4.14. Them which sleep in Jesus, will he bring with him. The Lord himself shall descend from heaven with a shout, and the dead in Christ shall rise first; then we which are alive shall be caught up together with them in the clouds to meet the Lord in the air, and so shall we be ever with the Lord. The ground of comfort which the Apostle propounds to the Thessalonians for all their dead, as well Martyrs as others, was their resurrection, not before the Lords coming with the voice of the Archangel, but at that time when all the dead in Christ without exception do arise, and non of them abide on the earth, but all are caught up in the air to meet the Lord, and all remain with him eternally thereafter without any separation. See also, 1 Cor. 15.22. In Christ shall all be made alive, but every man in his own order; Christ the first fruits, afterward they that are Christ's at his coming; then cometh the end when he shall have delivered up the Kingdom to God. The Apostle here speaks of the Resurrection of all, and particularly of the Martyrs such as with the Apostle died daily and every hour were in jepoardy and fought with Beasts; although he professes to distinguish the diversity of order that might be in this great work of the Resurrection: yet he affirms that these who are Christ's, do not arise till his coming; and his coming he makes not to be till the last day when Christ renders up his Oeconomic Kingdom, 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 immortality, when death is swallowed up into victory, and the godly inherit the Kingdom of God; these things are done at the last day, not a thousand years 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 universal, 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 shepherd divideth his sheep from the Goats. Fourthly, we reason from the nature of Christ's Kingdom. Our fourth reason is builded on Christ's Kingdom which is Spiritual and not earthly. The conceit of the thousand years makes Christ's Kingdom to be earthly, and most observable for all worldly glory; but the Scripture makes it to be Spiritual without all worldly pomp; neither doth the Word of God make the Kingdom of the Mediator of two kinds, and of a different nature, but one, uniform from the beginning to the end, Luke 1.32. The Lord shall give him the throne of his Father David, and he shall reign over the house of Jacob for ever. 1 Cor. 15.25. He must reign till he have put all things under his feet; here there is but one Kingdom, and one way of ruling, a Kingdom merely Spiritual, and nowise worldly. Luke 17.20. The Kingdom of God cometh not with observation, neither shall they say lo here, or lo there, but the Kingdom of God is within you. John 18.36. My Kingdom is not of this world; if my Kingdom were of this world, then would my servants fight; but now is my Kingdom not from hence. Rom. 14 17. The Kingdom of God is not meat and drink, but righteousness, 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 feet, and gave him to be head over all to the Church. The Millenaries make his Kingdom to appear in Armies and Battles, in feasts and pleasures, in worldly pomp and power, and will not have his Kingdom to stand in any of that spiritual power which since his ascension he hath executed on principalities and powers, or shall perform upon the souls of men, till these thousand years of worldly power and earthly glory visible to the eyes of men shall begin. Our fifth reason is taken from the nature of the Church. 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 cross and subject to various temptations, a company that hath need of the Word and Sacraments, of Prayer and Ordinances, that hath Christ a High Priest within the veil of heaven interceding for them. But, the Doctrine in hand changes the nature of the Church, and makes it for a thousand years together to consist only of good and gracious persons, without all trouble, without all Ordinances, without any need of Christ's intercession. Which ever on earth is mixed of good and evil. For the first, That Scripture makes the Church always 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 Son of man shall send forth his Angels, and they shall gather out of his Kingdom all things that offend and that do 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 wax cold. Luke 18.8. When the Son of man cometh, shall he find faith upon the earth? These places declare the mixture of the wicked with the godly in the Church to the world's end, and most about the end. And subject to crosses. As for Crosses, See Psal. 34.20. Many are the afflictions of the righteous. Mat 5 4. Blessed are they that mourn and that are persecuted for righteousness. Acts 14.23. By many tribulations we must enter into the Kingdom 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 show 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, Having need of Ordinances See Ephes. 4.11. He gave some Pastors and Teachers for the perfecting of the Saints for the work 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 eat this bread and drink this cup, ye do show the Lords death till he come. That in the most godly while they live on earth, Because of her sinful infirmities. sin doth remain, and that always we have need of Christ's intercession in the heaven with the Father, it is clear from 1 John 1.8. If we say we have no sin, the truth of God is not in us. And Chap. 2. ver. 1. But if any man sin, we have an Advocate with the Father. Heb. 9.24. Christ is entered into the heaven itself now to appear in the presence of God for us. Thus the Scripture describes the condition of the Church on earth; but the Doctrine in hand altars much the nature of it for a great part of its time here: for of the 2650 years which they give to the Church from the coming of Christ to the last judgement, they make her to consist for a whole thousand years 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 sorrows, of all temptations, and as it seems of all sin 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 need neither of Word nor Sacraments, or any Church-Ordinance, neither of Christ's Intercession in the heavens with the Father; for they have him among them in the earth, and they are freed from all sin; and all misery. A sixth Argument. A sixth reason from the secrecy of the time of Christ's coming. Scripture makes the time of Christ's second coming to be secret and hid, not only to men, but to the very Angels, and to Christ himself as he is man, Mark 13.32. But of that day and that hour knoweth no man, no not the Angels which are in heaven, neither the Son, but the Father. But this Doctrine makes that day open, and tells the time of it punctually; for they make the thousand years to begin with the 1650 year, or else with the 1695. and the day of Judgement to be at the end of the thousand years; so if their count do hold, every child in the Church might tell us that Christ will come to Judgement in the beginning of the 2651 year, or at farthest in the beginning of the 2696. A seventh Argument. The reward of the Martyrs is eternal life in the heavens, A Seventh, from the heavenly and eternal reward of the Martyrs. promised to them at Christ's coming to judge the just and the unjust. Ergo, It is not temporal in an earthly Kingdom of a thousand years. The Antecedent is proved from Matth. 5.10. Blessed are they that are persecuted for righteousness, for theirs is the Kingdom of heaven. 2 Tim 4.6. I am now ready to be offered, and the time of my departure is near; I have fought a good fight; I have finished my course; henceforth is laid up for me a crown of righteousness, which the Lord the righteous Judge shall give at that day, etc. The reward that Paul expects after his martyrdom, is the Crown which Christ at the last day gives to all that wait for his coming at that time when he takes ven-geance on the wicked, as we have it 2 Thes. 1.6, 7, 8, 9.10. where the rest and retribution of the Martyrs, of Paul himself and those who at that time were troubled for the Gospel, is said to be at Christ's coming to take vengeance in flaming fire on all the wicked, and to be glorified in all the Saints, and admired in all them that believe which without all doubt is not before the last Judgement; and if it were otherwise, the Martyrs would be at a loss; for instead of a reward, a punishment should be put upon them, their condition should be made worse than that of the common Saints, who during the time of the thousand years remain in the heavens among the Angels, beholding and enjoying the Trinity, while the souls of the Martyrs are brought down to the earth, and return to a body, not like to the glorious body of Christ, nor unto these incorruptible, immortal, Spiritual bodies, which yet are promised to the least of the faithful at their resurrection, 1 Cor. 15. but unto such a body that eats, drinks, sleeps, fights, delights in fleshly pleasures, and converses with beasts and earthly creatures, in such a Paradise whereof the Turkish Alcorane and the Jewish Talmud doth speak much; but to a godly soul is very tasteles, and to a soul that hath been in heaven, or to one that enjoys the presence of Christ, is exceeding burdensome and bitter. An eight reason. The opinion of the Millenaries supposeth the restauration of Jerusalem and of the Jewish Kingdom after their destruction by the Romans. But, Scripture denies this, An eight reason, the restoration of an earthly Jerusalem brings back the abolished figures of the Lgw. Ezek. 16.53, 55. When I shall bring again the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy daughters in the midst of them. When thy Sister Sodom and her daughters shall return to their former estates, and Samaria and her daughters shall return to their former estate, than thou and thy daughters shall return to your former estate. The Jews are never to be restored to their ancient outward estate, much less to a greater and more glorious Kingdom. jerusalem was to be rebuilded, and the spiritual glory of the second Temple was to be greater than the first; and in the end of this same chapter, the restitution of the jews after the Babylonish captivity, by the virtue of the new covenant is promised; but the outward estate of that people was never to be restored to its ancient lustre more than Samaria, or Sodom, as Amos speaks of Samaria, chap. 5.2. The Virgin of Israel is fallen, she shall no more rise. And Isaiah of Jerusalem, The transgression thereof shall be heavy, and it shall fall and not rise again, according to the Prophecy of jacob, Gen. 49.10. The Sceptre shall not depart from judah till Shiloh come. Importing that the Tribe of judah should ever have some outward visible rule till the coming of Christ in the flesh; but thereafter the Sceptre and power of the Church should be only spiritual in the hand of Shiloh the Messias; he was the substance and the body of all these Types, the restauration of jerusalem and the erecting of a new Monarchy in judah, for the jews, were to bring back the old evanished shadows contrary to the doctrine and nature of the Gospel. One other reason. The Millenaries lay it for a ground, A ninth, Antichrist is not abolished till the day of Judgement. that Antichrist shall be destroyed and fully abolished before their thousand years begin; but Scripture makes Antichrist to continue to the day of Judgement. 2 Thes. 2.8. Then shall that wicked man be revealed whom the Lord shall consume with the Spirit of his mouth, and shall destroy with the brightness of his coming. The brightness of Christ's coming is not before the last day, as before is proved. See also, Revel. 19.20. The beast was taken, and with him the false Prophet; these both were cast alive into a lake of fire burning with Brimstone. Compare it with vers. 7. Let us be glad and rejoice, for the Marriage of the Lamb is come. Antichrist is cast alive into the lake at the Marriage of the Lamb; no living men are cast into hell before the last day; and Christ's Marriage with his Church is not solemnised with a part of the Elect, but with the whole body at the general resurrection. The Chiliasts first reason is from Re●●l. 20.4 For the opposite Tenet divers Scriptures are brought; above all, Rev. 29 4, 5, 6. And I saw the souls of them that were beheaded for the witness of Jesus, and they lived and reigned with Christ a thousand years; but the rest of the dead lived not again till the thousand years were finished; this is the first resurrection. Hence they do infer Christ's personal reign upon earth for a thousand years; also the resurrection of the Martyrs, and of some others a thousand years before the general resurrection: Divers such conclusions do they draw from this place. Answer We Answer, First, that the resurrection here is mentioned only occasionally; also this place, as the most of this Book, is Mystical and Allegorical; besides, it is without all controversy, the words cited are among the most obscure and difficult places of the whole Scripture; the most of the places alleged in the former arguments did speak of the resurrection purposely and at large; also in proper terms, without any Tropes or Figures, and were all clear without obscurity; it is not reasonable to bring an Argument from one place where a point is handled only by the way and that in Mystical and exceeding obscure terms, against a multitude of places wherein the matter is handled of purpose largely and clearly. Secondly, they who from this place reason against the common Tenet, do differ all of them among themselves in sundry material conclusions, the old Chiliasts from the late, and the late one from another Alstedius, Mead, Archer, Goodwin, Burrowes, Matton; every one of them have their proper conceits wherein they differ from the rest, as will be found by any who compare their Writings. Thirdly, In all this Chapter there is not one syllable to prove Christ's being upon the earth, but that one word of the Saints reigning with Christ. Suppose the Text had expressed that they who did reign with Christ, had been upon earth themselves; this would not prove that Christ (because they are said to reign with him) was upon earth with them; for Rom. 8.17. If children, than joynt-heires with Christ, if so be● that we suffer with him that we may be also glorified together. There is here in one verse three parallel phrases with that in hand, Heirs with Christ, Suffering with Christ, Glorified with Christ; and a fourth, Ephes. 1.3. Who hath blessed us with all Spiritual blessings in heavenly places in Christ; Will it hence follow that Christ's humane nature was then upon earth with them who suffered with him, were heirs with him, were blessed in him in heavenly places with all spiritual graces, and were to be glorified with him? if none of these four phrases imply a personal presence of Christ upon earth with men, much less will the place controverted do it; for they speak expressly of men living upon the earth, but it speaks as expressly of the souls of men that were in the heaven; the same that are mentioned, Revel. 6.9. I saw under the Altar the souls of them that were slain for the Word of God. This place than is so far from proving Christ's personal presence upon earth, that it imports the contrary, both because they that are said to reign with him, were not upon the earth, but under the Altar in heaven; and also because in vers. 11. Christ's Throne whereupon he judges the quick and the dead, is mentioned after the reign of these thousand years. Now we have proved from many Scriptures that Christ remains in the heavens till he come down in the last day to sit upon that Throne. Fourthly, We deny that there is any thing in this place which imports a bodily resurrection. They can produce no scripture where the first resurrection is ever applied to the body; there be sundry places to prove a spiritual resurrection of the soul, from the death and grave of sin, of errors and corruptions, before the last resurrection of the body, Coll. 2.12. You are risen with him through faith: also 3.1. If then ye be risen with Christ etc. But a first resurrection of the body no scripture intimates; for so there should be not only a first and second, but a third resurrection, as they tell us of a first, second, and third coming of Christ to the earth. Further, the resurrection here spoken of is attributed to the Souls of them that were beheaded; these are not capable of a bodily resurrection, in propriety of speech; and if to these souls, men at their own pleasure without any warrant from scripture, will ascribe a body, they fall into a great inconvenience: for their love to this imagined first resurrection of the body, they overthrew both the heaven and the hell which hitherto have been believed; and make no scruple to create a new heaven and a new hell of their own invention, to the dangerous scandal of all Christians. Our new Chiliasts are inventors of a new heaven and of a new h●ll. Master Archer seeing well the absurdity to bring a soul from heaven back again to an earthly condition, tells us plainly That no soul at all went ever to that which we call heaven; That the Soul of Christ at his death, and of the good thief went only to an Elementary Paradise, a place below the Moon, in the region of the air, or at highest in the Element of the fire; That Enoch and Elias are gone no higher; That no soul of any of the Saints goes to the third heavens where Christ is, unto the last day. As for hell, he tells us that all Christians but the Independent his followers, have been in an error about it; he teaches that the hell whether the wicked now goes, is not that fire prepared for the Devil and his Angels, whether at the last Judgement they shall be sent; but only a place of prison in the Low region of the air, or in some part of the Sea, where the souls of the wicked are kept till the day of Judgement; but at the day of Judgement, he tells us of a second hell, very large, and far higher than the present heaven of the Saints, the whole body of the four Elements, all the heavens of the Planets and fixed Stars, and what ever else is below the third heavens the habitation of God; he turns it all into the first Chaos, and makes all that confused body without any distinction, to be hell. In all this, the man is so confident, as if there were nothing in these strange novelties to be called in question. Fifthly, We deny that in this place there is one syllable for any earthly Kingdom. They shall reign with Christ, therefore they shall reign with him upon earth: this is an addition to the Text. For, suppose the words did import a reigning upon earth, yet this would not infer an earthly reign, for the Kingdom of Christ is spiritual; like his priesthood, and these two are here conjoined, ver. 6. They shall be Priests of God and of Christ, and shall reign with him. Christians on earth are Priests, but not to offer bodily sacrifice; and while they are upon earth they are Kings, but not to rule men's outward estates: for if so, then there should be all these thousand years many more Kings than Subjects. Master Archer tells us confidently without any scruple, that not the Martyrs alone, and some few privileged Saints, as his Colleague T. G. would have it, but that all the godly without any exception, shall rise and be Kings to rule and judge the Saints, who shall be borne in the thousand years, Suppose it should be no disparagement for all these who then shall be borne, to be excluded, while they live from all places of authority and power: yet would it not be some piece of disorder to have more Kings to command then Subjects to obey, for I suppose that the godly of all bygone ages arising together will be many more than the Saints in any one age of these thousand years. Sixthly, we deny that a thousand years in any propriety of speech, can be applied to Christ's Personal reign; for if we speak of his reign either in his nature or Person, it is eternal, and not to be measured by any years or time; and if we speak of his regal office as Mediator, it must be much longer than a thousand years; for although we should cut off from his Monarchy all the years that are passed since his birth to this day, which were much against the currant of scripture, since all this while he hath been sitting upon the Throne of his Father David, and ruling his Church as King and Monarch thereof; yet it were uncomely to confine the time of his reign to come to a thousand years; this were too small an endurance for his Monarchy. Many humane Principalities, sundry States and Empires which have been and this day are in the world, might contend for a longer continuance, for this cause it seems to be that Master Archer the most resolute Doctor in this question that I have met with, makes the thousand years we debate of, to be only the evening of Christ's Personal reign; but to the morning thereof wherein at leisure all the processes of the Last Judgement are gone through, he ascribes a great many more years, readily another thousand; and why not two or three or more thousands? It is good to be wise to sobriety; arrogant curiosity and presumptuous wantonness of wit ●s detestable, though in the best men. Seventhly, the place makes Satan to be bound up only from seducing the Nations, that he should not be able as before the coming of Christ he was, to mislead the Nations of the whole world to Idolatry, a free door then being opened to the Gospel in every Nation, for their conversion to the truth; but our new Doctors extend the place much further; they will have Satan bound up for a 1000 years, not only from seducing Nations to Idolatry, but from tempting any person to any sin; this is contrary to these Scriptures which makes every Saint in all ages, to fight not only with flesh and blood, but with Principalities and Powers: which makes Satan always to go about like a roaring Lion seeking whom he may devour; and that so boldly that in the very presence of Christ, he doth seek to winnow the best of his Disciples: yea, the place in hand gives to Satan in the very time of the thousand years, so great power upon multitudes of men who never were sanctified, but ever his vassals, led by him at his will, that he makes them compass the holy City, and the Camp of the Saints to fight against God, till fire from heaven did destroy them. Their second reason from Daniel 12. Beside this famous place, Master Archer, Master Mattoun and T. G. in his glimpse, bring a number of other scriptures for their Tenet, wherewith we need not meddle: for Master Petree, and Master Hayne in peculiar treatises have answered them all; only the chief of them, which Master Burrows in his treatise upon Hos. 1. is pleased to choose out, we will consider. He builds much upon Daniel. 12. as if it did prove the resurrection of some of the godly to an earthly glory a thousand years before the last Judgement; he borroweth from the glimpse four arguments, word by word; there is a fifth also in the glimpse, which the most of that party do much insist upon; the first is taken from the second verse of that 12 chap. At the last Judgement say they, all shall rise; but, in that place, many do rise, not all. We Answer Answer. We prove that the Prophet speaks here of the last resurrection, by two grounds which our Brethren will not deny. First, the resurrection unto life eternal is only at the last day; but the resurrection whereof Daniel speaks, is expressly to life eternal; not that prior resurrection which out Brethren aim at, to a temporal Kingdom of a thousand years. Secondly, the resurrection of the wicked to eternal shame, is only at the last day; for according to our brethren's Doctrine, the wicked have no part of the first resurrection, and rise not till the thousand years be ended; now, the resurrection whereof Daniel speaks in verse 2. is expressly of the wicked to shame and death, as well as of the godly to life and glory. As for their Argument from the word Many, it proves not that all did not rise, but only that these that did rise, were many and a great multitude. Therefore Deodate Translates the words well according to the sense of the Original, The multitude of these that sleep in the dust. The Collectives, omnes & multi, are sometimes Synonemy's, according to the matter in hand; as omnes must sometimes be taken for multi; so multi must sometimes be taken for omnes. Secondly, They reason from the third verse, that in the last resurrection the bodies of all the Saints shall shine as the Sun: But, in the resurrection whereof the Prophet speaks, no body shines as the Sun, but some as the Stars, others as the Firmament. Answ. The preceding verse evinces unanswerably, that the Prophet here is speaking of the last resurrection to life everlasting; as for the argument, it doth not follow that they who here are said to have so much glory, may not elsewhere be said to have more; for that which here the Prophet intends to express is not the absolute but the comparative glory of the Saints; however the least disciple should shine as the Sun, yet if ye compare his glory with the greater light of an other, you may express the glory of both in the similitude of lightsome bodies less glorious than the Sun, if so these bodies differ one from another in degrees of glory; for all that the Prophet here aims at, is only this difference of glory. Christ in the Gospel makes all the Saints to shine as the Sun, yet the Apostle 1 Cor. 15.45. distinguishing the different degrees of glory that is among the Saints, scruples not to express the glory of the most of them in the similitude of bodies less glorious than the Sun; There is one glory of the Sun, another glory of the Moon, another of the Stars; for one Star differeth from another Star in glory; so also is the resurrection from the dead. Further, will our Brethren affirm that the bodies of the Saints on earth during the time of those thousand years, shall be so far changed, as to shine like the Stars, and yet to eat, drink, and sleep? so much glory can hardly stand with so much baseness. Thirdly, They reason from the fourth verse; The last resurrection is no mystery nor any secret to be sealed up to the end of the vision. But, the resurrection here spoken of, is such a mystery as must be sealed up. Answer, First, according to Mr. Burrowes express profession in the same place, the Argument may be inverted; for the first resurrection to the thousand years of glory, he makes a Doctrine very well known and much insisted upon by all the Prophets before Christ; but the General resurrection and life everlasting he makes to be a hid and secret Doctrine which the Prophets in the old Testament do scarcely touch. Secondly, Life eternal and death eternal, heaven and hell, are to this day very great Mysteries to the most of the world; and Scriptures concerning these, are hid and closed above any other. Thirdly, The words speak not only of the resurrection, but of the whole preceding Prophecy, especially of the people's deliverance by Michael the Prince from the oppression of Antiochus, which was not much to be understood till it came to pass. Fourthly, They reason from the last verse; Life eternal is common to all the Saints, and no singular privilege of daniel's. But, the resurrection here spoken of, is promised to Daniel as a singular favour. Answer, Mr. Archer who is deepest learned in these Mysteries, affirms. That all the goldly as well as Daniel, had their part in the first resurrection; and indeed, if once you begin to distinguish, it will be hard to find satisfactory grounds to give this glory to Daniel, and to deny it to David, to Moses, to Abraham and many others. Secondly, We may well say that life eternal albeit common to all the Saints, yet is so divine, so rare and singular a mercy to every one that gets it, that it may be propounded to Daniel and every Saint as a sovereign comfort against the bitterness of all their troubles. Thirdly, The place according to the best Interpreters, speaks nothing at all of any resurrection; only it imports a promise to Daniel to live in peace all his days, that notwithstanding all the troubles, of the Church which he saw in these visions (as Diodate Translates it) yet so far as concerned himself he should go on to his end, and rest, stand, or continue in his present honours and prosperous condition to his death, and 〈…〉 of his days. Fifthly, from the 11. and 12. verse they conclude peremptorily the beginning of these thousand years to be in the year 1650; or at furthest 1695 for they make the 1290 days to be so many years, and the 1335 days to be 45 years more; these they make to begin in the reign of Julian the Apostate who after Constantine's death, did re-establish Paganism in the Empire, and encouraged the Jews to build the Temple of Jerusalem, till God hindered them by an Earthquake which did cast up the foundation-stones of the old Temple. Beginning their account at this time, the end of their first number falls on the year 1650, and of the second on the year 1695. This is Archers calculation, which T. G. and others follow precisely. Answer, We marvel at the rashness of men who by the example of many before them, will not learn greater wisdom; if they needs must determine peremptorily of times and seasons, That they do not extend their period beyond their own days, That they be not, as some before them, laughed at before their own Eyes, when they have lived to set the vanity of their too confident Predictions; however, in this calculation, there seems nothing to be sound; neither the beginning, nor the middle, nor the later end. If the thousand years begin in the 1650 year, if Christ then come in person to the earth, what will keep him from perfecting his Kingdom to the 1695 year thereafter; will he spend whole 45 years in wars against the Nations, before they be subdued to his Sceptre? Secondly, What warrant have they to begin their account with the Empire of Julian? Did he set up any abomination at all in the Church of God? He opened again in the Territories of his Empire the Pagan Temples, which by Constantine had been closed; by counsel and example he alured men to idolatry; but he troubled not any Christians in the liberty of their profession, he did not set up idolatry in any Christian Congregation; The Lord did quickly kill him and so prevented his intended persecution of Christians. But although it could be verified of him, that he did set up the abomination of desolation in the Temple; yet how made he the daily Sacrifice to cease? he was so far from this, that to t● uttermost of his power he laboured to set up again the daily Sacrifice which some hundred years ceased. Scripture speaks only of two times wherein the solemn sacrifice was made to cease, and the abomination of desolation was set up. First, by Antiochus Epiphanes, and then by Titus Vespasian; but of Julian his making the sacrifice to cease, Scripture speaks nothing. That Story of the Earthquake whereupon Mr Archer builds, albeit reported by some of the Ancients, seems to be a great fable; Certainly, the application of it to Christ's Prophecy of the Gospel, A stone shall not be left upon a stone, as if this had not been fulfilled till that Earthquake had cast up all the foundation-stones of the ancient Temple, is very temerarious. As The beginning and end of their calculation is groundless, so also the midst and the whole body of it is frivolous. What necessity is there to expound days by years especially in that place, where years are divided into days? In the very preceding words, vers. 7. the days here mentioned, are expressed by a time, times, and half a time: can they show in any place of Scripture that ever a day is put for a year, where years, and days are conjoined, and a few years are extended in the enumeration of all the days that are in these years? The words of the Prophet Daniel are clear, if they be taken as they lie; but if they be strained to a Mystical sense, they become inexplicable. The Lord is comforting the Prophet and the whole Church by the short endurance of the desolations which Antiochus was to bring upon them; for from the time of his scattering of the Jews, and discharging of the solemn sacrifice, unto the breaking of the yoke of his Tyranny, it should be but three years and a half with a few more days: yea, unto that happy time when the plague of God should fall on his person, it should be but 45 days more. The History of Josephus and the Maccabees, makes the event accord with this prediction. Why then should we strain the Text any further to a new sense which neither agrees with the event nor with the words? Their third argument. Another place alleged by Mr. Burrowes, is Psalm 102.16. When the Lord shall build up Zion, he shall appear in his glory; As if this did import both the building again of Zion and also Christ's glorious appearance upon the earth. Answer. Answer. This place speaks of no such things; the ordinary Exposition of late and old Interpreters, agrees so well with the contexture of the whole Psalm, that to drive it farther, were needless, the place speaks of the Babylonish Captivity, and of the earnest desire of the godly at that time to have Jerusalem and Zion then in the dust, again restored. This desire of the Saints is granted, and a promise is made to them that Zion should be again builded, and that the Lord by this act of mercy should get great glory. But for any third building of Zion after the days of the Messias, or for any personal reign of Christ upon earth, no syllable in this place doth appear. His next place is Rom. 11.12. Their fourth place. If the fall of them be the riches of the world, and the diminishing of them be the riches of the Gentiles; how much more their fullness? Ans. There is nothing here for the point in hand: Answer. we grant willingly that the Nation of the Jews shall be converted to the faith of Christ; and that the fullness of the Gentiles is to come in with them to the Christian Church; also that the quickening of that dead and rotten member, shall be a matter of exceeding joy to the whole Church. But That the converted Jews shall return to Canaan to build Jerusalem; That Christ shall come from the heaven to reign among them for a thousand years, there is no such thing intimated in the scriptures in hand. Master Burrous fifth place, is Acts 3.20, 21. Their fifth place. He shall send jesus Christ whom the heavens must receive unto the times of the restitution of all things. Ans. That these words are to be understood of Christ's coming to the last Judgement, Answer. and not of his coming to any Temporal Kingdom on earth, we did before prove. His sixth place, is 2 Pet. 3.10.13. Their sixth place. But the day of the Lord will come as a Thief in the night, in the which the heavens shall pass away with a great noise, and the Elements shall melt with fervent heat; the earth also and the works that are therein, shall be burnt up: nevertheless we according to his promise, look for new heavens and a new earth wherein dwelleth righteousness. Ans. First it would be remembered that our Brethren do add among many other things, Answer. this also unto the Tenet of the old Chiliasts, That before their golden age the earth and all things therein must be destroyed; That the earth wherein they are to reign, that the Beasts, Fowls, Fishes, Trees and all other creatures they are to make use of in their thousand years, are to be of new created, all the old creatures in their whole kinds being burnt to ashes, and destroyed. We say secondly, That this place is miserably misinterpreted; for all that the Apostle is saying, is in answer to the scoffers cavil verse 4. requiring in scorn the performance of the promise of Christ's coming, not unto this thousand years' reign, but to the day of Judgement and perdition of ungodly men, as the Apostle speaks expressly vers. 7. Now, all the Chiliasts confess that this Judgement and that perdition, is not till after the thousand years; so the burning of necessity according to their own grounds, cannot precede, but must follow them. Thirdly, the time whereof the Apostle speaks, is called the day of the Lord, the usual description of Christ's coming to Judgement; also the day that comes on the world as a thief in the night, which phrase oftentimes in scripture is attributed unto Christ's coming unto Judgement, but is not true of his coming to the Millenary reign: for the calculation of that time is so well known, that it is preached and printed to be at such a year, if not such a mounth or day. Also, this dissolving of the heavens and Elements with fire, is a concomitant of Christ his coming to the last Judgement, as is expressly intimated. 2 Thes. 1.8.9. As for the words whereupon alone they ground their argument, the new Earth wherein dwells righteousness. As if these words could not be true after the last Judgement: no righteous man then dwelling upon the earth. If they had looked upon the original, they would have seen the weakness of their collection; for the words run thus, We in whom righteousness dwells, look for new Heavens and a new Earth; The habitation of righteousness referring neither to the heavens not to the earth, but to the godly and righteous persons who did wait for the performance of the promise of new heavens and a new earth, as our late annotations do observe; And though you would read them according to our English Translation, yet that inhabitation needs not refer to the earth, but to the heavens only, as Junius well observes. For it is not in qua terra, but in quibus coelis; and our Brethren if they believe Mr. Archer, must refer the pronoun not to both the Substantives, but only to the one; for he teaches That during the thousand years no righteous soul inhabits the heaven: and thereafter, that no righteous soul does inhabit either the earth or the heavens wherein now the souls of the godly are, all these being turned into hell, the habitation of unrighteous men and devils. Mr. Burrows seventh place, Isa. 65.21. Their seventh place. And they shall build houses and inhabit them, and they shall plant Vinyeards and eat the fruit of them. and ver. 17. Behold, I create new heavens and a new earth, etc. Hence concluding not only a new heaven and a new earth for the Millenary reign, but a planting of Vinyeards, a building of houses; which cannot be after the day of Judgement. Ans. First, Answer. Master Burrowes refers this place to the former passage of Peter; if therefore Peter's new heavens and new earth must be understood of the life to come; Isaiahs' new heavens and new earth must be understood of the same. Secondly, It's very new and harsh divinity to say that after the heavens have passed away with a noise, and the earth with all the works thereof are burnt up, that men shall plant Vineyards, and build houses upon the new earth; Therefore Master Burrows notwithstanding his argument and reference of Isaiah to Peter, seems in that same place to retract and acknowledge that the new heavens and the new earth must be expounded by a Metaphor, and import no more than the doing of so glorious things by God for the Church, in the latter days, as shall manifest his glorious and creating power, as if he did make new heavens and a new earth. This is far from the burning of the heavens and earth that now are. It is no more than what the Apostle Peter brings from the Prophet Joel: Acts. 2.19. And I will show wonders in heaven above, and signs in the earth beneath, blood and fi●●, and vapour of smoke; the Sun shall be turned into darkness and the Moon into blood. All which Peter makes to be performed upon the day of the Pentecost. It is no more than that of Haggay 2.6. Yet once it is a little while and I will shake the heavens and the earth, and the sea, and all the dry land; which the Apostle Heb. 12.26, 27. makes to be performed at the first coming of Christ. Thirdly, That the matter of this 65. chap. of Isai. v. 16. is to be referred to Christ's first coming, and the Apostles first preaching unto the Gentiles, is clear by comparing the first verse of this chap. I am found of them that sought me not, with the 20 verse of the tenth to the Romans; But Isaiah was very bold, and saith, I was found etc. Fourthly, to expound the Prophets in this fashion▪ were to stumble the Jews, and to give them too great an excuse for their long misbelief, and too pregnant arguments for to delay their faith while the Messias come to perform these promises upon earth, till their jerusalem were again builded, and they put in possession of the holy land, to build their houses and plant their Uineyeards therein; till they saw themselves put in possession of their present carnal & legal hopes. Yea, T. G. his literal exposition of this and the like places goes beyond the most of the jewish apprehensions. For that any of the Talmudists do dream that at the coming of the Messias, the Lion shall eat straw, that the leopard and the Lamb, the Serpent and the sucking child shall be brought to such a sympathy of natures, as not to have the least disposition to do harm the one to the other; That the life of men shall be so much at that time prolonged, as one of an hundred years must be taken but for an Infant and a child; that the most fabulous of the Rabbins have gone thus far in a literal belief, I do not know. Their eight place. His eight place, is Heb. 2.5, 8. For unto the Angels he hath not put in subjection the world to come; but now we see not yet all things put under him; whence he infers that Christ in the world to come, is to reign and to have all things put under his feet, which is not now performed, the Apostle saying expressly that now all things are not put under him; neither is this true in the life to come; for then the Kingdom of Christ is rendered up to the Father. Ans. The world to come is not that imaginary world of the 1000 years, Answer. whereof the Scripture speaks no thing; but the days of the Gospel of which the Apostle is there speaking, and showing that the Gospel was administered not by Angels as the Law had been upon Mount Sinai, but by the Son of God himself: This new world under the Gospel did differ more from the old world under the Law, than the earth in the days of Noah and the Patriarches after the flood, from the earth in the days of Noah before the flood. This new world of the Gospel began with Christ's first coming in the flesh; it was demonstrated in his Resurrection, When all power in heaven and in earth was given to him. Math. 28.18. When all the Angels of God did worship him. Heb. 1, 6. When he was set far above all Principalities and Powers. Ephes. 1.21. The accomplishment of this world is not till the Last day, when Death, Hell, and Satan, which yet are not made Christ's footstool, shall fully be conquered. These things cannot be verified of the thousand years. For according to Mr. Burrowes grounds, before they begin, many things are annihilated, and so not made subject; The heavens and elements are melted with fervent heat; The earth and the works thereof are burnt up with fire; Also, during these thousand years, Christ's chief enemies are not fully subdued; death still hath dominion over men; the devil is only bound, but yet alive, and not cast into the lake. His ninth place, is jer. 3.16.17. The ninth place. They shall say no more the Ark of the Covenant of the Lord, neither shall it come to mind, neither shall they remember it; at that time they shall call Jerusalem the throne of the Lord, and all the Nations shall be gathered unto it, neither shall they walk any more after the imagination of their evil heart. Hence, he infers, A state of the Church in the Last days so glorious, that all things bypast shall be forgot; That Judah and Israel shall return from their captivity to Jerusalem; That all Nations shall join with them; That they shall no more walk after their old sins; That Jerusalem which before times was at best but the footstool of God, shall then become a throne of glory. Answer. Answer. There is no word here of Christ's abode upon earth for a thousand years. Secondly, the old things that are to be forgotten, are expressed to be the Ceremonies of the Law, but no Ordinance of the Gospel. The Prophet names the Ark and the Temple which by Christ's first coming were removed. Thirdly, The walking of judah and Israel together, and the Nations joining with them, Imports no more but the calling of jews and Gentiles by the Gospel to the Christian Church the heavenly jerusalem: The same which the Prophet Esay hath in his second Chap. vers. 5. The establishing (in the Last days) of the House of God on the top of the mountains; the flowing of all Nations thereto; for out of Zion shall go forth a Law, and the Word of the Lord from jerusalem; These Last days, were the days of the Apostles, when they from Zion and jerusalem did blow the Trumpet of the Gospel to all the Nations▪ These were the times whereof jeremy in the 15 verse of the Chapter in hand doth speak. I will give you Pastors according to my heart, which shall feed you with knowledge and understanding. The Pastors there promised, were Christ and his Apostles; better Pastors than these God never sent, neither ever shall send to his Church. Fourthly, Walking after Gods own heart, doth not import a freedom from all sin; but only a state of grace, wherein according to the new Covenant, God gives his people a newheart, and writes his Laws upon the same. Fifthly, That whereupon the greatest weight of the argument is laid, seems to be a very groundless conceit, That jerusalem, when it is a throne of glory, must be the old jerusalem builded again; as if jerusalem under the Law, and jerusalem in the days of the Gospel (the Church in the new Testament, the mother of us all) were but the footstool of God. This is a doctrine expressly against Scripture; for in divers places, jerusalem, Zion, and the Ark, even in the old Testament, are called not only the footstool, but the throne of God jer. 14.21. Do not abhor us for thy name's sake; do not disgrace the throne of thy glory. Also Chap. 17.12. A glorious high throne from the beginning is the place of our Sanctuary. The Lord did as it were sit upon the Mercy Seat as upon a chair of State, under the Canopy of the wings of the Cherubins within the Sanctuary the chamber of his most Majestuous presence. jerusalem under the new Testament, is called not only the throne of God, but his footstool, Esay 40.13. To beautify the place of my Sanctuary, and I will make the place of my feet glorious. This place our Brethren expound of the Sanctuary during the time of the thousand years. However, it is clear it must be expounded of the Church in the same times whereof jeremiah speaks in his third Chapter whence the Argument in hand is brought. Their tenth place. The tenth place is Dan. 2 44. And in the days of these Kings shall the God of heaven set up a Kingdom which shall never be destroyed, and it shall stand for ever. Whence, is inferred an everlasting Kingdom of Christ, & a joy of jerusalem unchangeable to any sorrow. Answer. Answer. Christ's Everlasting Kingdom, is merely spiritual and heavenly. That dominion which the Father gave to the Son at his Incarnation, Luke. 1.32, 33. The Lord shall give unto him the throne of his Father David, and he shall reign over the House of jacob for ever. This Kingdom for the matter of it, is truly everlasting, being the glory which Christ and his Saints enjoy for ever in the heavens; albeit for the manner of the administration thereof it be rendered up by the Son to the Father, when the work of mediation is perfected, and all enemies are fully destroyed. To deny the beginning of Christ's Kingdom over his Church, unto the thousand years, is many ways absurd; And, because of the eternal endurance of his dominion and glory in the heavens, to make the Church on earth in which he reigns, to be void of all tribulation, of all changes, to have a perpetual day without any darkness, is contrary to the Scriptures alleged in the former arguments. In the eleventh place, he allegeth Revel. 19.13. Their eleventh place. And he was clothed with a vesture dipped in blood. And Ezek. 21 28. And there shall be no more a pricking brier unto the house of Israel, nor any grieving them of all that are round about them. Whence, they infer That in the beginning of the thousand years, Christ with his own hands shall kill so many of the wicked, that his garments shall be dipped in blood, and not one of them left to trouble the Church. Answer. Answer. It is a very strange conception to make the Lord Jesus imbrue his holy hands in the blood of so many men. That these battles are not fought with the hands of Christ, in a literal way, will appear by a parallel place, Isay 63.1. Who is this that cometh from Edom, with died garments from Bozra? Unto Christ here are ascribed garments died in blood, because of the slaughter of the Edomites, a little after the Babylonish captivity, at which time Christ had neither a body nor a garment in propriety of speech. As these battles were fought by Christ, not in his own person nor upon the earth; so neither these battles of the Revel-which so much the less can be literally expounded, as in the 14 and 15 verses of that 19 Chapter, the instrument whereby Christ is said to fight these battles, is not any Sword in his hand, but the twoedged Sword of his mouth; and the Soldiers whom he leads out to these battles are not armed with Sword and Spear, but ride upon white Horses, clothed in fine linen white and clean. As for that of Ezechiel, if you consult either with the original, or the best Interpreters, it must be expounded first and principally, if not solely of the Town of Sidon which the Lord was to destroy, that it might no more be a thorn in the side of Israel. From this, to infer the purging of the Christian Church of all other enemies in this life, and that by killing of them all as cursed Canaanites: were a dangerous conclusion, far from the justice and innocence of Christians in all bygone times, the belief whereof would quickly renew unto us the horrible tragedies of the Anabaptists. The twelfth place. In the twelfth place, he citys Rev. 21.23, 24. And the City had no need of the Sun, neither of the Moon to shine in it; and the Kings of the earth do bring their glory and honour unto it. also chap. 22. ver. 1, 2, 3. and he showed me a pure river of the water of life, etc. Answer. Ans. The Divines who apply these two chapters to the condition of the Church upon earth after the calling of the Jews, take the most of the passages in a figurative and allegorical sense. To expound them literally and properly, of any Church on earth, the Text will not permit. Shall ever the Church on earth be so free of sorrow and death, as not to sorrow for sin, or to have none of its members mortal? Shall they so immediately see the face of God, as the use of Temples, Tabernacles, or any ordinance, shall be needless? shall ever man upon earth, be without the Sun and the Moon? These things are true in a proper sense, only of the Saints of heaven. What is here alleged to the contrary, That the Kings of the earth bring not their riches and honours to the Heavens; we say, it is but a part of the Allegory, to express under that similitude the glory & wealth of the life to come; as in the same place, the Spirit of God expresses the happiness of heaven by the Metaphors of gold and precious stones, of rivers and fountains, of trees and fruits. To expound all these in a literal sense, of any Church either in earth or heaven, were incommodious; except our Brethren would put us upon more fancies then any of them yet have spoke of. Their last place. In the last place, they cite for the gifts of the Saints, Zach. 12.8. He that is feeble among them, in that day, shall be like David; and the house of David shall be as God: and for the honour of the Saints that in the thousand years they shall be taken into private familiarity by Princes and great men, Rev. 11.12. And they heard a great voice from heaven saying unto them, come up hither; and they ascended up to heaven in a cloud, and their enemies beheld them. Ans. The gifts meant by Zachary, Answer. are such as are poured upon all the Saints of the New Testament with the spirit of grace and supplication, which makes the least of the Kingdom of Heaven to be like unto David, to Elijah, and greater than John the Baptist, as Christ speaks. But what is this unto the imaginary glory of the Chiliasticke Kingdom? The honour they speak of, cannot be fetched out of that eleventh of the Revel. For who but themselves will expound heaven in that place, of the Thrones of Kings, of the Privy Chambers of Princes and great men? The calling up of the two witnesses to heaven, by none else but them, will be taken for the Saints familiarity with great Statesmen: And according to their own Tenets, in the Chiliasticke Kingdom there is no such degrees of honour, as in this world. For there Christ in his own Person is King, and all the Saints do shine at least as the firmament; and the glory of these Saints is greatest whose grace is most eminent. Familiarity with Princes and worldly Statesmen, is then for no purpose. Beside, the ascension of the two witnesses to the heavens, is before the fall of the tenth part of Rome, and so before the thousand years begin. There be yet some more places cited by Master Burrowes and others for their Tenet; but these which we have answered, are the principal: and if they be cleared, there is no difficulty in the rest. Besides Scriptures, Master Burrowes takes from the Glimpse of T. G. sundry testimonies of antiquity; all which, T. G. does borrow from Alstedius. To the which I answer, That no Protestants build their faith upon humane testimonies; and, no men in the world make so small account of 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 Catholic 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 mind of antiquity in this subject, Let him consult especially with Augustin de civitate dei. Book 20. almost through the whole; and the Commentaries of Vives, and Coqueus thereupon. If humane authorities either ancient or modern, could give our Brethren any satisfaction in this question, it were easy to present them with great store thereof. Thus far had I proceeded when by my Superiors I was called away from these Studies to an other employment, so what I intended to have spoken to the Anabaptists, the Antinomians, the Erastians', and especially to the remainder of the Popish and Prelatical Malignants I must remit it to another Season. FINIS.