Parishioners for a yeares space or more though they offer to be examined by him esteeming them none of his Flocke preaching but seldome to them though he receive their tithes and instead thereof to gather an Independent congregation to himselfe out of divers Parishes and his owne to whom hee prescribes a Covenant ere they be admitted members of it preaching praying administring the Sacrament to them alone in private conventicles neglecting his Parishioners which hath engendred such discontents and rents in his Parish even among the well-affected and truely religious that he must either desert it or his Independent way What schismes and discords this New war hath raised in other Parishes is so well knowne to the World that I need no other evidence to prove it a schismaticall By-path and so no way of Christ the * Prince of peace who prescribes nought else but precepts of peace and unity to his Churches and is most offended with their schismes Finallie I cannot thinke this way a way of Christ because I finde it a Pioner and underminer of Parliamentary authority devesting Parliaments of all manner of jurisdiction in matters of Religion and Church-government witnesse the passage of the Two independent Brethren recited in my Independency examined p. 3. which certainly weares a Maske as yet since she never appeared bare-faced to the world not one of her Parrons hitherto presenting us with her in her native colours or lineaments whose guilt this Author by his explanation to make it good rather aggravates then extenuates He writes That the Brethren in the mentioned period and expressions reflected onely upon the generalitie of the Land who according to the Lawes yea according to the principles of all reason and equitie have the right of nominating persons unto Parliamentarie trust and power but HAVE NO AVTHORITY OR POWER FROM CHRIST TO NOMINATE OR APPOINT WHO SHALL BE THE MEN THAT SHALL ORDER THE AFFAIRES OF CHRISTS KINGDOME OR INSTITVTE THE GOVERNMENT OF HIS CHVRCHES These are that secular root out of which the Brethren conceive AN IMPOSSIBILITY that a spirituall extraction should be made that is THAT A LEGITIMATE ECCLESIASTICK POWER SHOVLD ACCORDING TO THE MIND OF CHRIST OR ANY PRECEPT OR PRESIDENT OF SCRIPTVRE BEE BY THEM CONFERRED VPON ANY MAN And this IMPOSSIBILITY conceived by them they onelie illustrate and declare by that parallel expression in Job Who can bring a cleane thing out of an uncleane c. But to hold that the persons so elected as hath been said have a power by vertue of such nomination or election to enact Lawes and Statutes in matters of Religion and to order under mulcts and penalties how men shall worship and serve God as it is a meanes to awaken the eye of jealousie upon them and so is seven times more destructive unto and undermining not onlie of their power but of their honour peace and safetie also then any thing that is found in the way so ill intreated so it is a setling of a power upon the electors of such persons I meane the promiscuous multitude of the Land yea of a greater power then ever Iesus Christ himselfe had at least then ever he exercised For as dare Regem argues a greater power then esse Regem as hee that buildeth an house hath more honour then the house Hebr. 3. 3. so to nominate and appoint who shall have power to umpire in matters of conscience and of God * to determine what shall be preached and what not what shall be beleeved and what not is a branch of a greater root of power then the exercise of the power that is committed to others in this behalfe Now though Iesus Christ had a power and was authorized by God to be a Law-giver himselfe unto his Churches and Saints in their spirituall Republike yet it is hard to prove that he ever he invested any other with such a power His Apostles themselves were no Lords over the faith of the Saints nor had they anie power or authoritie to impose any thing upon men as †necessarie either to be beleeved or practised but what they had in expresse commission and charge from Jesus Christ himselfe to impose upon such termes c. The summe of this large passage is that there is not onelie an improbabilitie but absolute impossibilitie that the Parliament should have any power at all to enact Lawes and Statutes in matters of Religion church-government Gods worship or service because the people who elect them have no such power and so an impossibilitie of deriving any such authoritie to them and to affirme the contrarie is not onely to awake the eyes of jealousie upon them but exceedingly destructive to and undermining of not onely their power but honour peace and safetie also Whether this be not directly to undermine the authority of Parliaments and temporal Magistrates in all church-affairs and matters of Religion contrarie to your late Covenant and Protestation and that in the most transcendent maner that ever any have hitherto attempted in print let all wise men judg I am sory such ill passages should fall from so good a pen But to give a short Answer to this extravagant discourse First this objection might be made against the generall Assemblies Parliaments Kings of the Israelites who a were chosen by the people yet they made Lawes and Statutes concerning Religion and Gods worship with his approbation without any such exception as I have elsewhere proved Secondly God himself as I formerly touched used the ministry assistance of Cyrus Artaxerxes Darius with other heathen Princes and Magistrates for the building of his Temple and advancement of his worship for which they made Decrees Statutes notwithstanding this objected reason reflects more upon them and their electors then on such who are Christians by externall profession Thirdly most Christian Kings and Magistrates in the World even those who claime to be hereditary as the yet continued formes of their Coronations and instalments manifest come in by the peoples election as well as such members of Parliament who are eligible yet you cannot without disloialty and absurdity deny them authoritie in matters of Religion and Church-government Fourthly your selfe doe not onely grant but argue b That every private man hath yea ought to have power to elect and constitute his own Minister and no doubt you will grant that private men have power likewise to set up independent Congregations which have authority to prescribe such Covenants Lawes and Rules of Government Discipline Worship as themselves think most agreeable to the Word If then they may derive such an Ecclesiasticall authority to independent Ministers and Churches why not as well to Parliaments and Synods likewise by the self same reason Fifthly it is cleare by sundry instances in Scripture and your owne Text that God doth oft times make use of unsanctified persons and the rude multitude whom you so much under-value to advance his glory propagate his Gospel
pretence of a contradiction till you are able to prove it better then yet you have done Having played the Logicians and contradictors part so well he next betakes himself to his Anti-queries to prove a set church-modell which are three 1. If no preseript forme of church-government in the Word why not Episcopacy especially regulated and moderated as well as Presbytery I answere if you meane it of Lordly Episcopacy there are abundant pregnant Texts against it to prove it opposite to Gods Word If of moderated or regulated Episcopacy the same with Presbytery if the Parliament by the Synods advice unanimously establish it as most consonant to the Scriptures and most agreeable to the civill Government I shall readily submit unto it without opposition and why not you and all others 2. If church-government be suited to States whether Politicians are not more fit to consult about establishing it Why is an Assembly of Divines called to search the Word about it I answer that my position is That every church-government ought to be suitable to Gods Word as likewise to the civill State Therefore Politicians and States-men are fit to be consulted with to suit it best to the civill State and an Assembly of Divines to square it likewise by and to the Word the true reason why in this our Realme and all other Christian States as I can abundantly manifest if need be Ecclesiasticall Lawes and formes of government have ever been setled by Parliaments with the advice of Synods Councells wherein States-men and Church-men have jointly concurred in their deliberations and votes using both the Bible and the Law to settle it and not throwing either of them aside as incompatible as ignorant or lawlesse persons deeme them but joyning both together To his third Anti-quere I answer That it is more reasonable the * State should be subject to Christs rule then Christ to its direction But this Quere is quite besides the Question till you prove infallibly That Christ hath prescribed a set unalterable divine government to which all churches Nations States must necessarily conform and clearly manifest what this Government is in all its particulars Till this be done the sole question is Whether christian Princes Parliaments States Synods under the Gospel have not a lawfull power to prescribe Ecclesiasticall Lawes and forms of Government not repugnant to the Word not to Christ himself as you pretend but to all particular churches congregations subjects under their respective jurisdictions and whether the whole representative Church and State of England in Parliament have not sufficient authority by Gods law to over-rule and bind all or any particular members or congregations of it as well as the major part of an Independent congregation power to * over-vote and rule the lesser part and to order yea bind any of their particular members A truth so clear that no rationall man good Christian or Subject can deny it As for the latter part of this Querie That the Saints think Christ is King alone over his Churches and hath not left them to substitutes and the politick considerations of men to be governed by If he meanes it onely of matters of Faith or of internall government over the soules of men it may passe as tolerable but if he intends it of externall Ecclesiasticall Government Discipline or order in the Church or State as Christian hee must renounce his Oath of Allegeance his late Protestation Nationall Vow and Covenant and make Rom. 13. 1 to 6. 1. Pet. 2. 13 14. Tit. 3. 1. 1 Tim. 2. 1 2 3. to be Apocryphall the Confessions of all Protestant Churches heterodox and deny christian Kings Magistrates and highest civill powers to be Christs substitutes Vicars in point of Government to whom Christ hath delegated his Kingly power as truely as Ministers are his deputies in point of instruction admonition to whom he hath bequeathed his Propheticall office 2. In his answer to my second Quere he first wilfully misrecites it then infers †a blind obedience from it to all superiours commands be they never so unjust or contrary to Gods Word whereas my Question speaks onely of lawfull decrees c. consonant to Gods Word and to the civill Lawes Government and manners of the people to which every Christian in point of conscience is bound to submit without any danger of blinde obedience by the expresse resolution of Rom. 13. 1 to 6. 1 Pet. 2. 14 15. Tit. 3. 1. Ezra 7. 26. Josh. 1. 16 17 18. Heb. 13. 17. If any man deny this verity he must renounce not onely his Christianity but his Allegeance and Humanity too But suppose saith he the whole Parliament and Synode should erre in commanding a Government that is erronious or untrue must we then submit unto it I answer first such an oversight is not to be presumed before it be actually committed and it is neither * christian charitable nor any way of Christ thus to prejudge their resolutions Secondly if the Decrees or Government they establish be not directly against Gods Word nor pernicious to our soules though not altogether such as we could wish yet we ought contentedly to submit unto it without opposition If contrary to the Word we must then passively submit thereto for the present and expect a redresse in Gods due time But if it be such a Government and Discipline under which we may freely enjoy the sincere and powerfull preaching of the Word the due administration of the Sacraments and all other Ordinances of God necessary for our salvation and edification as we may doubtlesse do under a Presbytery and that government our pious Parliament intends to settle we ought cordially and cheerfully to submit thereto yea thankfully to embrace and blesse God for it and can neither waiwardly oppugne nor refuse submission to it without arrogancy contumacy and apparent schisme As for his question concerning my owne and fellow-brethrens sufferings which we deeme our Honour not our Shame I answer that none of us suffered for opposing writing or speaking against the Bishops legall authority or any ceremonies established in our Church by Act of Parliament but onely against their pretended divine right to their Episcopall Lordly power diametrally contrary to Scripture Fathers Councels the best Protestant and Popish Authors the * Statutes of our Realm and against their Innovations in doctrine discipline ceremonies canons c. contrary to the Lawes of the land Articles and Homilies of our Church as the Parliament hath resolved yea all our Books demonstrate and Dr Bastwicke in direct termes in the Preface of his Flagellum And therefore it could be neither pride arrogance nor schisme but meer conscience and duty in us to oppose them in these their usurpations and innovations only contrary to the Laws of God and the Realme If he and his would containe themselves within these our bounds our Church should enjoy more peace their persons more honour then now they are likely to gaine by opposing prejudicating both
the h Policy practise of most Godly Magistrates Princes Ministers Churches in all Ages Nations which never indulged such liberty to opinions new wayes practises especially to new Church-governments Schismes and Conventicles which he here pleads for set up only by private spirits in opposition to the publick established Church-regelment Indeed in some matters mearly of opinion which are not dangerous or schismaticall some latitude may and must be left to men but matters of Government are such tender things as differences varieties therin cannot be tollerated in one and the selfe same Church and State without infinite inconveniencies and disturbances especially where every Church shall be Independent subject to no other Canons rules but its own peculiar arbitrary Dictates 2 It may be questioned whether the Independent way he there so earnestly pleads for be the way of Christ or not since he neither discovers to us what it is nor produceth any one text to prove it Christs own way nor one example to warrant it in any age but gives us good grounds to suspect it none of his without much scrutiny 1 For first he comeneth i that this way is every where spoken against even by some that would be thought prime men and pillars in the temple of God and insinuates that the Parliament Assembly and generality of the k Ministers and people of the Realm are bent against it Therefore being a new way never yet heard off in the world in any age or Church of Christ and thus generally opposed by our whole Church and State even in these times of Reformation we may l justly suspect it is no way of Christ till we see its approbation written in a beam of the Sun with the finger of God himself and till he hath justified and owned it as his from heaven 2 He tacitly acknowledgeth it a m Government set up by a few private men not only without but against the authority commands of the Parliament and supream temporall Magistrates yea which not only denyes but oppugnes the temporall Magistrates Parliaments Synods directions or coercive power in Ecclesiasticall affairs directly contrary to the Scriptures as I have largely proved by many Texts in my o Independency examined Only I shall adde that not only the Kings and temporall Magistrates of the Israelites but even heathen p Kings and Princes as Cyrus Artaxerxes Darius Nebuchadnezzars the King Nobles of Nineve c. enacted good and wholsom Laws for the worship honor and service of the true God and to further his people in the building of his temple who thereupon were enjoyned to pray for their prosperity as the marginall Scriptures evidence Yea r Paul himselfe even in matters of Religion pleaded his cause before Festus Felix King Agrippa and at last appealed unto Caesar an heathen Emperor herein yea he enjoyns all Christians Å¿ to pray even for heathen Kings Magistrates and to submit to all their lawfull commands for conscience sake to whose judicature and tribunals t Christ himself and his Apostles willingly submitted themselves upon all occasions when brought before them without demurring to their jurisdictions Therefore Christian Princes Magistrates who were long since predicted to become nursing Fathers to the Church under the Gospel have much more power and jurisdiction in Church-government and affairs within their own Dominions 3 For that it appears to be away that will breed infinite confusions disorders by confounding v the bounds of parishes renting Congregations families and most relations assunder giving way to every sect to chuse Ministers erect Churches of their own without controle in point of position though their practise be quite contrary where they have power they admitting no other kind of government but Independency in New-England and excommunicating or banishing those who will not submit unto it a government inconsistent with Royalty and the civill government and so none of Christs who never erected any Church-gouernment to clash with or controle the civill 4 Whereas he pretends that x persons of one family or parish may be members of severall Churches without any inconvenience schisme or distraction as well as members of severall companies and trades and therefore Ind-pendency is no occasion of divisions I answer 1 That y two cannot walke peaceably and-lovingly together unlesse they are agreed especially in matters of Religion and those who in point of conscience cannot communicate or agree together in one Church will never questionlesse accord well together in one family bed parish kingdom as experience manifests 2 There is a great difference between severall trades and Halls in one City parish kingdome and severall formes of Church-government in these particulars which occasion unity in the one but schismes in the others 1. All trades societies hold one another lawfull usefull necessary agreeable to the lawes of God and the Realme without dispute so they breed no contrariety of opinions or disaffection but each different Church deems the other unlawful in no way of Christ so as they cannot with safe conscience joyn or communicate together and thereupon they fever one from another 2. Every several trade and society even in their very trade is subject to the general Government Laws of the City Realm wherin they are to which they appeale and have recourse upon all occasions of difference none craving an exemption or Independency from the whole Corporation Parliament or supream Magistrate in matters which concern their government but deriving their Corporations Charters Laws and priviledges from them which subordination keep them all in peace and unity But Independent Churches deny any subordination subjection to the Ecclesiasticall Lawes and Edicts of Parlements of temporall Magistrates or Synods and will be regulated obliged onely by their own peculiar Edicts which must needs occasion infinite Schismes and disorders therefore the cases are far different from one the other Thirdly Christians as Christians are all of one and the self-same society and profession as those of one Trade or Calling are therefore they should have all but one common Church and government as these Trades have To set then the comparison upright we must state it thus If some of one Fraternity in London suppose the Merchant-taylers Sadlers Mercers or the like should fall out among themselves and one would have one forme of government another another and thereupon divide themselves into severall conventicles and petty meetings in corners not at their common hall and one chuse one Government Master or Warden another another and so sever the company and continue independent this no doubt would prove an apparent schisme and seminary of infinite divisions to the distraction destruction of the whole Company and Fraternity This is the true state of your Independency yea Mr Goodwins present case in his own Parish miserably divided disordered by his Independent way which hath induced him to refuse to administer the Lords Supper yea Baptisme to some children of
promote his Worship vindicate his Truth and edifie his Church He can poure a spirit of prophesie upon c a Baalam a Saul a Gamaliel a persecuting High-Priest he can make a d Judas an Apostle yea send him to preach and build his Church as well as a Peter Wee read in the Evangelists that none were so forward as the vulgar e multitude to beleeve follow professe Christ and embrace the Gospel though many of them did it out of sinister ends Therefore they may well have power to chuse such persons who shall and may make Lawes to promote the Gospel and Government of the Church of Christ Sixthly those who have no skill at all in Law Physick or Architecture have yet judgment and reason enough to make choice of the best Lawyers Physitians Architects when they need their help Those who are unfit or unable to be members of Parliament themselves as most of the electors are have yet had wisdom enough in all ages and especially at this present to elect the most eminent ablest men for such a service Those who are unmeet to be Kings Magistrates Commanders or Ministers have yet skill enough to chuse able persons for such offices power to delegate to them such Parliamentary Royall Magisteriall Pastorall authority as is necessary for their severall offices which those who elected them never had actually but onely originally or virtually in them not to use but derive them unto others why then may not our free-holders who have voices in electing the members of our Parliaments and the Commonalty to the Land whom you scandalously terme the vilest and most unworthy of men though there be a degree of vulgar people viler and unworthier then they in all respects who have no votes in such elections have sufficient authority in them to elect and nominate such fitte persons who by virtue of such nomination or election shall have right and power to enact Lawes Statutes in matters of Religion Worship and Church-government not dissonant from Gods Word to which themselves and others by Gods owne ordinance must submit If the common people who neither are nor can be Parliaments Emperors Kings Judges Magistrates Ministers have yet a lawful power to make others such by their bare election to give them such authority and power as themselves never actually were or can be possessors of then why by the self same reason may they not likewise delegate a lawfull Ecclesiasticall legislative authority in church-affairs to their elected Parliamentary and Synodall Members which was never actually in themselves as well as Mr * Goodwin delegate the power of determining who should be fit persons to receive the Sacrament and to become members of his independent Congregation to eight select substitutes which was never actually vested in himselfe nor transferrible thus to others by any Law of God or man why may not a man bring an ecclesiastical or spiritual extraction out of a secular root contrary to your Paradox as * well as a Regall Magisteriall Parliamentall Mnisteriall extraction out of a meere popular or servile root or the best strong waters out of the vilest Lees the richest Minerals out of the coursest earth the most orient Pearles out of the basest Oisters In one word the very choice these your vilest and most unworthy of men have made this Parliament may for ever refute this childish reason the corner-stone of your Independent fabricke fastned together with independent crochets unable to abide the test Therefore notwithstanding this your reason our present Parliament may and ought in point of right duty to make binding Laws for regulating church-government restraining heresies schismes innovations erronious doctrines unlawfull conventicles and for setling the purity of Gods worship and Religion notwithstanding this objection and with as much reason justice raise and establish a new church-government suitable to Gods Word and the civill State as reforme or repeale the old which grew to burden some and offensive till Independents can shew us better grounds against it then any yet produced and informe us why our whole representative Church and State should not of right enjoy and exercise as great or greater ecclesiasticall jurisdiction over all particular persons and Churches who are Members of our Church and Realme as any independent Minister or Congregation challenge or usurp unto themselves over their owne Members this being the true state of the question and not whether * one particular Church or parish hath superiority or Iurisdiction over another as some mistake it without yea against both Law Gospel for ought they yet have made appeare I shall say no more in so clear a case but refer the Author to the high Court of Parliament whose undoubted priviledges he hath presumptuously undermined by the very roots to crave their Pardon or undergo their justice for this and other his Anti-parliamentany passages diametrally contrary to his our their late Nationall Vow and Covenant which they cannot without highest Perjury permit any wilfully thus to violate in the most publike manner FINIS a Eccles. 4. 4. b Gal. 4. 1â— c Page 1. 2. d The Apologeticall Narration Mr Sympson A Reply of two of the Brethren with others e A Reply of two of the Brethren to A. â— p. 111. f Master Iohn Goodwins θεομαχια * He should say â—â—eer where the government is left arbitarry * Exod. 25. 40 Heb. 8. 5. * 2. Chron. c. 〈…〉 * Ezra 3. 10. 12. Hag. â— 3. to 10. * Exod 24. 7. Deut. 31. 11. Iosh. 8. 34. 2 Kings 23. 2. 2 Chro. 34. 30 Neh. 8 2 3 c c. 9. 3. c. 13. 1. Ier. 36. 6. to 24 Luke 4. 16. Act. 13. 15 27 c. 15. 21 31. Col. 4. 16. 1 Thes. 5. 27. * 1 Cor. 14. 40 †Belike the Reed by which he measured it was Independency * Ezech. 40. 41. * Rev. 21 22. 1 Cor. 9. 13 14. Heb. 7. 13. * But very unreasonable that Christ the Church State Synod Parliament should be subject to your dictates not you to theirs * This Rule holds firm in all Church-assemblies Synods Parliaments elections by suffrages whatsoever †Your party are most guilty of it who without discovery or proof of your New-way will have us blindly to submit unto it as the onely way of Christ * 1 Cor. 13. 5 7. * 37. H. 8. c. 17. 1. E. 6. c. 1. 1. Eliz c. 1. See my Breviate against Bishops Encroachments c. The Vnbishoping of Timothy and Titus The Catalogue of authors in all ages concerning the parity and identity of Bishops and Presbyters The antipathy of the English Lordly prelacy The Quench-coale c. Nota. * Lev. 19. 17 Gal. 4. 16. c. 2. 11. 14. Tit. 1. 13 14. Rev. 3. 13. will justifie me herein * Pro. 23. 23. Maximè amiâ—â— veritas * Rom. 13. â— 1 Pet. 2. 14. * Iustinian Codicis l. 1. tit. 8. Socrates scholast. Eccl. Inst. l 7 c. 5. l. 5. c. 4 5 15 20 21 23.
Graecas Calendas Only lest he might seem to say nothing he endevours to prove that there is a set forme of Church-government prescribed by Christ in the Gospel not by direct Texts but from pretended absurdities of his owne fancying for which he can produce no Text nor Reason wherein he hath prevaricated and shewes himselfe absurd First writes he if this were granted that there is no such set form of Church-government prescribed to all the Gospell would be * straiter then the Law Christ more unfaithfull then Moses If we deny these absurd consequences you shall have these sound proofes of both subjoined God set a patterne to * Moses of a carnall Temple you mistake good Sir it was a Tabernacle and that not carnall which he charged him not to vary from in a tittle well I grant it because you produce two full Scriptures for it Ergo he hath prescribed a set pattern of Church-government and Discipline to all Christian Nations Churches in the new Testament from which they must not vary in one tittle If he or any other can shew me such a pattern as he contends for so clearly delineated to us in the new Testament as that pattern of the Tabernacle God shewed Moses was in the old and then produce as direct precepts enjoyning all Christians Republikes Churches not to vary from it in one tittle as Moses had not to vary from his I shall beleeve his sequell till then I shall deeme it a true Independent argument and as grosse a Non-sequitur as this which necessarily followes upon the concession of it God shewed and prescribed to Moses the expresse pattern or fashion of Aarons and his Sons garments ornaments under the Law Exod. 28. Ergo he hath likewise shewed and prescribed the expresse pattern fashion and colour of all Bishops Presbyters Ministers garments ornaments under the Gospel most likely in the Roman Ceremoniall and Pontificall If the one consequence be ridiculous the other must needs be so But to quell this your principall Argument First the patterne in the mount was meant onely of the materials forme vessels and utensils of the Tabernacle not of the Government and Discipline of the Iewish church therefore very impertinent to prove a setled Church-government Discipline under the Gospel Secondly it was shewed only to Moses the temporall Magistrate and chief Ruler of the Israelites not to Aaron or any private Independent Priest or Synagogue of the Iewes yea Moses not they was to make or see all things made according to the pattern in the mount Ergo if there be any consequence from this patterne not the Independent Minister or congregation but Kings chief temporall Magistrates and Parliaments the supreme civill Powers Councels are likewise under the Gospell to prescribe and set up such a church-government as is agreeable to Gods Word as Moses Joshua David Solomon Hezekiah Josiah Nehemiah and other godly Princes Governours with their Parliaments or generall Assemblies did under the Law And then what becomes of your Independent Ministers Congregations claimes to this Soveraigne temporall jurisdiction a part of Christs Kingly office delegated onely to Kings and highest temporall powers which was never conferred on them In fine if there be any such expresse unalterable divine patterne of church-government under the Gospel I pray informe me why it was not as punctually as particularly described in the new Testament as the forme of the Tabernacle of its materialls with all the services ornaments appurtenances of it and of the Temple were under the Law Nay why was the Tabernacle altered into a * Temple different from it and why did the second * Temple vary from the first and that in the self same Church and Nation If these were patterns of the church-government under the Gospel and yet varied altered successively in this manner then by consequence the Government Discipline under the Gospel is variable alterable too and so not fixed nor immutable His second Argument That Christ should neither be faithfull as a husband head nor King of his Church if he should give others power to order it as they pleased to their owne civill Government not setting downe his owne Lawes for them to walke by is both a fallacy and absurdity There is no man doubts but that Christ in the Scriptures which some of you refuse to heare read in our Churches though * publicke reading of them be Gods owne ordinance hath prescribed to us all necessary Rules and Lawes both for our faith and lives either in a generall or speciall manner but that Christ hath punctually and particularly set downe any exact unalterable form of church-government for all Christian Nations Churches to follow under pain of being unfaithfull in all the former respects and that the Independent Modell alone is that very patterne the onely point in question remains on your part to make good A man may be a faithfull husband King Master Father though he prescribe not distinct particular Lawes to regulate each particular action of his Wife Subjects Servants Children * Let all things be done decently and in order a generall rule for church-government is sufficient to excuse Christ from these your presumptuous reproaches and regulate all particulars though left indefinite His third Argument that Rev. 11. 1 2. we read of a †measuring of the Temple and Rev. 21. 1 2. of the new Jerusalem comming downe from God out of heaven prepared as a bride adorned for her husband Ergo there is a setled divine church-government universally prescribed to all Christians in the new Testament is no better a proofe of this assertion then the Angel of the Church of Ephesus is of our Prelates Lordly hierarchy jure divino He might as well yea more properly have concluded thence That the Altar was measured as well as the Temple Revelat. 11. 1. referring onely to the * Jewish not christian Church which hath no * Temple nor Altar Ergo we ought to have an Altar yea and one set form of Altars in all christian Churches under the Gospell which I hope you dare not averre After these three Independent Arguments he pretends my third Quere contradicts the first because I suppose a church-government may be consonant to Gods Word in the generall which is not particularly prescribed in it A pretty fancy As if nothing could be consonant to Gods Word which is not particularized or verbally enjoyned in it Are not our materiall churches garments temporall Magistrates Majors Corporations Parliaments Courts of justice Laws of all sorts yea Festivals Covenants monthly Fasts c. consonant to Gods Word because not literally prescribed in it Are your private church-covenants unmixt Communions as you phrase them erections of Independent congregations without the licence of temporall Magistrates not consonant to the Word in your owne opinions though no where extant in it If not then all your divine pretences for them vanish and you yeeld your cause If yea you must then recant this
them so I dare not stile them Conventicles in an ill sense since not †such by Law being only lawfull Assemblies of private Christians to seek unto God by prayer fasting upon extraordinary occasions which all good Christians cannot but approve But all these meetings were farre from being then stiled reputed Independent Churches or having any affinity with them so as they make nothing for his cause To the eighth Quere he gives a negative Answer First in generall next in particular to some instances First he grants that there was a Nationall Church yea Nationall assemblies Parliaments determining church-affaires of the Jewes but these saith he cannot be a pattern for its now because the covenant of the Gospell is not made with any one particular Nation as with the Jewes but to all Nations that embrace the Gospel and beleeve in Christ you have no promise nor prophesie of any Nation to be holy to God but the Jewes Nation when they shall bee called againe To which I reply first That Independents have not the least precept or example for any solemne Covenant made betwixt God and men to walke in the wayes of God c. but onely * in the old Testament and Church of the Israelites and that no private congregationall but publike Nationall covenant prescribed by the supreme temporall Magistrate and Assembly not by the Priests or private Synagogues yea the principall precepts presidents for publike or private fasts sanctifying the Sabbath c. you likewise derive from the old Testament and that Church why then should not their Nationall Church be a pattern for us and you to imitate as well as their Nationall covenant fasting sabbath-keeping the Church of God being all one as it is a Church both under the old Teastament and new and the pattern of it under the Law a better pesident for the Church under the Gospel of which it was a type and fore-tunner then the pattern of the Tabernacle shewed in the Mount so frequent in your Lips and Books a president for your Independent Modell to which it hath no analogy 2. This reason is most absurd and false the Covenant of the Gospel extending not onely to particular persons but to †all Nations and people whatsoever who are both prophesied and promised to become Christs own inheritance possession people spouse church and to be an HOLY NATION A PECVLIAR PEOPLE c. to the Lord in infinite Texts both of the old and new Testament which I wonder the Respondent should either not see or forget being ten thousand fold more cleare and visible then his Independent platforme which few or none can yet espy in Scripture History or Politiques 2. He addes that I cannot shew any Nation every member whereof is qualified sufficiently to make up a church which is Christs body unlesse I will take in Drunkards Whore-masters c. to be members of a church whereas the Word saith they must be visible Saints and this cannot be avoided in a Nationall church I answer that I dare not be wiser then my Master Christ who Informes me that there will and must be alwayes in the visible church on earth be it Nationall parochiall presbyteriall or congregationall * goats among the sheep chaffe among the wheat which must grow together till the harvest at the end of the world to wit the day of judgment good fish mixed with the bad in the churches Not. 2. I finde a a Judas a Devill among the Apostles many b grosse sinners idolaters and corruptions in the Jewish church many abuses Epicures Drunkards Whore-masters Libertines uncleane persons and false Teachers in the churches of Galatia Ephesus Colosse Pergamus Smynna Thyatira and Laodicea yet the Scripture expresly stiles them c the body and churches of Christ and repâ—tes such members though corrupt ones of those Churches who doe not actually cease to be members when excommunicated or suspended for a season after they are baptized and professe the Christian faith nor did any separate from these churches though they had some corruptions and evill members For you therefore to separate from and unchurch such Nationall or Parochiall churches which have such members in them is to unchurch all churches both in the old and new Testament and the world it self yea your own churches too 3. The Scripture is expresse d that many are called but few chosen and saved that all must be compelled to come into the church though they want the wedding-garment There never was nor shall be here on earth any one visible church compacted wholly of reall elected Saints without any mixture of Reprobates such a church we shall meet with onely in heaven I am sure you can gather none such on earth 4. Are there no corrupt or drunken members in your independent churches but onely reall visible Saints are there no usurers oppressors corrupt dealers covetous proud malicious uncharitable censorious persons no apparent hypocrites or dissemblers yea are there not many sinnes and corruptions in the best the choicest of all your members who cannot depart away or quite separate themselves from their owne bosome corruptions as there is and will be in the best of men during their mortality If your Independent congregations consist of such members as these of men subject to like passions sinnes infirmities as others in Presbyteriall churches what then is become of this your reason and principall ground of Independency or rather Separation or Brownism its ancient proper title you may lay it up in Lavander for another world but can make no use of it in this where you cannot so much as dream of a church of reall Saints without any mixture of corruption 3. For his answers to that of Acts 15. all ages churches till this present have held it both an expresse warrant and president for the lawfulnesse , usefulness of Nationall and Provinciall Synods to determine differences in Religion which particular churches persons cannot decide and making necessary Canons for church-affaires neither can all his shifts elude it To his first and second reasons or rather evasions I answer it is clear by Act. 15. 2. that the church of Antiech it selfe could not decide the question nor Paul nor Barnabas satisfactorily determine it so farre as to quiet all parties and therefore they sent Delegates to the Apostles and Elders at Hierusalom there to decide it None is so ignorant but knowes that there are many controversies now on foot concerning doctrine discipline and church-government which no particular congregations nay hardly an whole Synod and Parliament together are sufficient to settle and determine therefore there is a kinde of necessity of Nationall Synods as well as of Parliaments whence all ages churches have used them To his third reason I reply that it is evident by expresse words vers. 2. 5. 6. 7. 10. 19. 20. 24. that the principall end why the Apostles went up to Hierusalem and why this Synod assembled was not to prove
the false Apostles lyars as he assirmeth but to debate and consider THIS QVESTION AND MATTER whether the Gentiles ought to be circumcised To his fourth I say that though this meeting was occasional yet it iâ— a sufficient warrant for generall meetings which are usually called only upon speciall occasions of moment In it there was a generall assembling of all the Apostles Elders and Brethren at Hierusalem where there were then divers particular congregations as our Assembly long since resolved from Acts 2. 6. 41 42. 46 47. c. 4. 4. c. 5. 14 15 16 42. c. 6. 1 to 9. c. 8. 2 3 4. c. 11. 1 2. c. 12. 12 13. c. 21. 17 18 23 22. which if Independents deny then they must prove that all the Apostles and Elders at Hierusalem were Pastors but of one and the self-same individuall congregation and then what becomes of their Independent churches which have no Apostle and onely one Pastor but scarce any Elders in them who upon this speciall and some other publike occasions met all together and that not to advise onely but determine and resolve as is evident by vers 6. to 32. c. 16. 4. c. 21. 25. which compared with the Texts of the old Testament in the Margin of my Quere where we finde frequent Nationall generall Assemblies Synods or Parliaments if I may so stile them among the Israelites prescribed appointed by God and no wayes contradicted revoked under the Gospel determining †all Ecclesiasticall controversies setling ordering all church-affaires matters concerning the Arke Temple Sacrifices Passeover Priests Nationall covenants Fasting-dayes Festivalls suppressions of Idolatry false-Worship Reliques of Idolatry and the like are an impregnable evidence of the lawfulnesse of Nationall Synods Parliaments Assemblies in all Christian Kingdomes Republikes upon the like occasions and that they are endued with equivalent authority there being no one Text in the old or new Testament nor any shadow of reason but meer shifts or obstinacy of spirit against publike goverment order and authority to controll it If any pretend they doe it onely out of conscience if they will but seriously gage their owne deceitfull hearts I feare their conscience will prove but wilfulnesse having neither precept president nor reason to direct it So as I may truely retort his owne calumny against me on him and his that his and their own name will or opinion is their onely argument against this shining truth which all ages Churches have acknowledged ratified practised without the least dispute To my ninth Quere and arguments in it he returnes nothing worthy Reply but upon this Petitio principii or begging of the thing disputed that the Scripture and Apostles have prescribed a set forme of Government in all after ages for the Churches of Christ which he neither can nor endevours to prove and that Churches in the Apostles dayes were Independent though doubtlesse all Churches were then subject to the Apostles Lawes Orders Edicts Decisions though no immediate Ministers or Pastors of them as appeares by their Epistles to them therefore not Independent so as my arguments hold firme and his answers weak As for his retorted argument That the Scriptures were writ in the infancy of the Church Therefore wiser and better Scriptures may be writ now it is a blasphemous and absurd conclusion they being all writ by the spirit and inspiration of God himselfe the very * Ancient of dayes who hath neither infancy nor perfection as the Church hath To his second that I would needs make a Nationall Church State more perfect understanding and wise thâ—n a congregationall I feare not to averre it since your selves must grant that the Church under the Law was more perfect then that before it the Church under the Gospel more perfect then that under the Law and the Churches under the Gospel at the end of the Apostles dayes when furnished with more divine knowledge Scriptures Gospels Officers and rules of Faith Manners Discipline more compleat and perfect then at their beginning to preach No man doubts that though a * new-born infant and Christian have all the parts and members of a man and Saint yet they have not so much perfection understanding knowledg judgment strength of grace or spirituall wisdome as grown men and Christians An aged expetienced growne Minister Christian is more compleat and perfect theu a new converted †Novice or Babe in grace Ergo a growne and Nationall Church then one but in the Embryo Your Independent Churches in their primitive infancy when they had but two or three members onely in them and wanted both Elders Deacons and other necessary church-officers as Mr. Sympsons church first did I am certain in your own opinion were not so complete and mature as you intended to make them afterwards by degrees a Village is not so complete a Republike or Corporation as a City nor a City as a †Kingdom nor a Family as a County nor a Consistory as a Synod nor a court of Aldermen as a common-councell nor that as a Parliament Therefore an Independent singular congregation not so complete as a Nationall church being oft enforced to pray in the aid of other churches for advice assistance c. as your selves confesse which an whole Nationall Church need not to doe In fine himselfe confesseth that the Apostles made new rules for government and discipline as occasion served and that as God fitted occasions so he made knowne new rules successively by degrees not at once and added new Officers as Evangelicall Bishops Elders Deacons Widowes Evangelists Doctors Pastors Teachers which some distinguish from Presbyters and define to be severall offices Therefore the infant Church in the Apostles dayes was not so compleat perfect in all parts as the multiplied and growne churches afterwards My tenth Quere he wilfully misrecites as he doth the rest else he had not the least shadow of exception against it as I propounded it and then returnes an answer by way of dilemma to it To which I reply That if the Parliament and Synod shall by publike consent establish a Presbyteriall church-government as most consonant to Gods Word the Lawes and Reiglement of this Kingdome Independents and all others are bound in conscience to submit unto it under paine of obstinacy singularity c. in case they cannot really prove it diametrally contrary to the Scriptures and simply unlawfull in point of conscience not by fancies or remote inconsequences but by direct Texts and precepts which they can never doe and that because it is thus commanded established by the higher powers to which in all lawfull or indifferent things wee are bound to render all chearfull obedience without resistance even for conscience sake by expresse Gospel Texts Rom. 13. 1 to 7. Tit. 3. 1. 1 Pet. 2. 14 15. which I wish you would practise better and make make more conscience of then now you doe As for his crosse Interrogatories I answer 1. That if the Popes Councels command lawfull things to those who
can do nothing against the truth but for the truth in which resolution God assisting I resolve to live and die Certaine briefe Animadversions on Mr John Goodwins Theomachia in Iustification of some passages in My Independency Examined Unmasked c. and of the Parliaments Ecclesiasticall power IT is not my intention to repeate or refute all the unseasonable offensive passages in the Epistle or Body of this Treatise which â—â—citly reflect upon the present Religious Parliament and Assembly raising needlesse feates and jealousies of them both in matters of RELIGION and Church-Government as if they really intended * to increase our misery and bondage by rejecting and oppressing truth to conjure all mens gifts parts industrie into a Synodicall Circle and that there is almost as little hope of gathering grapes from thornes or figges of Thistles as of having the joy of our faith holpen or encreased or any decrease but rather increase of evills by them the resolutions of Councells and Synods themselves upon the matter and just account being but the fruits or puttings forth of the learning and judgment of a very few men not alwayes of the most consciencious c. I shall only select some few particulars worthy consideration to fill up my vacant Pages First it may be justly questioned whether the maine doctrine prosecuted in it b That it is the greatest imprudence under Heaven for any man or ranke of men whatsoever to appeare or so much as to list up an hand or thought against any way doctrine or practise whatsoever clayming origination or descent from God till we have securitie upon securitie evidence upon evidence yea all the securitie that men in an ordinary way are capable of and foundations as cleare as the noone day that such wayes Doctrines and practises only pretend unto God as the Author of them and that in truth they are not at all from him but either from men or from baser Parentage that they are but counterseits and pretenders only and stand in no relation at all but that of emnitie and opposition unto God and that we are not to act the value of one haire of our head against them untill we see their condemnation written with a beame of the Sunne by the finger of God Himselfe untill he hath disclaimed or renounced it from Heaven either by giving such wisedome unto men whereby to detest the vanitie of it or else hath quite rased it out of the flesh and Tables of the hearts of his servants c. Be Orthodox or tolerable For these ensuing reasons 1. First because it opens a wide gate to the reviving of all old the spreading and propagating of all new Heresies Errors Schismes Sects and opinions whatsoever without the least timely opposition or prevention to the endangering of infinite soules and disturbance of the Churches Kingdoms peace For there is * no Hereticke Schismaticke or Sectary whatsoever though never so pernicious grosse or detestable but pretends his way doctrine practise opinions to be the way and truth of Christ clayming their origination and descent from God yea * producing perverting the Scripture it selfe to justifie them as the * Devill cited and wrested Scripture to tempr Christ yea our Saviour and the Scripture informe us that many false Teachers shall arise and doe great Miracles Signes and Wonders insomuch that they shall deceive many yea the greatest part of the World and if it were possible the very Elect That Satan and his Ministers also transforme themselves into Angels of Light That false Teachers usually come to seduce men in sheeps clothing with all deceiveablenes and crafiines whereby they lye in waite to deceive and advise us frequently to beware of such and not admit them into our houses c. And must we therefore not speedly oppose resist avoyd suppresse them or any of them now because they thus pretend they are of and from God Himselfe but stay till we see their condemnation written with a beam of the sun by the finger of God himselfe and till he hath disclaimed renounced them from Heaven by some visible judgment or destruction If Arrianisme Pelagianisme Socinianism Anahaptisme or any anciently exploded Heresies or Schismes should revive and sprout up among us as some have lately done should wee use such indulgence as this towards them because they pretend their origination and descent from heaven and their opinions not disputable only but warranted by the Scripture Alas what confusion what inundation of heresies schismes and monstrous opinions would this presently introduce into our Church to its destruction ruine if such a Paradox were once admitted Secondly Because it is contrary to these expresse precepts and presidents both of the Old and New Testament which you may peruse at leasure Deut. 13. 1. to 18. Levit. 19. 17. Joshua 22. 9. to 24. Psalme 119. 104. 128. 2 Kings 22. 8. to 27. Ier. 4. 30. 31. a pregnant place c. 14. 14. to 18. cap. 23. 13. to 23. cap 27. 15. to 19. c. 29. 8 9. Ezra 13. throughout Matthew 7. 15. cap. 24. 11. 23. 24. 25. 26. Mark 13. 5 6. 22 23 24. Acts 13. 6. to 14. cap 15. 1. to 33. cap. 17. 11. Rom. 16. 17. 18. 2 Cor. 11. 13. 14 15. Galath. 1. 6. 7. 8 9. 10. c. 2. 4. to 18. a noted place c. 3. 1 2. 3. Ephes. 4. 14 15. Phil. 3. 1. 2. 3. Coloss. 2. 8. 18. to the end 1 Thes. 5. 21. 2 Thes. 2. 1. to 16. c. 3. 6. 7. 1 Tim. 4. 1. to 7. chap. 1. 20. chap. 5. 20. 21 22. 2 Tim. 2. 16. 17 18. 23 24 25 26. c. 4. 1. to 6. Titus 1. 9. to 15. chapter 3. 9. 10 11. 2 Pet. 2. 1. 2 3. c. 3. 17. 18. 1 Ioh. 4. 2. 3. 2 John 10. 11. Jude 3. 4. c. Revel. 2. 14. 15. 20. 21. compated together f Paul would not give way to false Apostles NO NOT FOR AN HOURE that the truth of the Gospell might continue among the Galatians and resisted Peter to his face at soone as ever hee walked disorderly and gave the least countenance to false Teachers though a chiefe Apostle and did not demur upon the matter yea the Churches * of Porgamus and Thyatyra are sharply blamed for suffering some among them to hold the doctrine of Balaans and the Nicolaitans and to suffer Jesabell the Prophetesse to teach and seduce And shall we permit them now without restraint Thirdly Because it is contrary to these received unquestionable Maximes of Divinitie Policie and Morality Principijs obstare Venienti occurrere morbo to withstand the very beginnings of Errors Heresies Mischiefes Schismes to crush these Cockatrices in the shell rather to keep then cast them out Turpius ejicitur quà m non admittitur hostis All wise men hold preventing Physicke best for their bodies states and why not for their souls and Churches since Sero medicina paratur cum mala per longas invaluére moras Fourthly Because contrary to