Antichristian Churches P. 9 10 11 And first I mean Parish-Churches to prove which to bee Antichristian I shall shew what I finde storied of their Original c. You cannot prove the Original of Parish-Churches to be from Rome Quid certi aut explorati a tempore Trajani ad imperium Constantini haberet Ecclesia si Divinum thesaurum non haberet however confident your small reading maketh you of it Your borrowed relation concerning Cletus and Evaristus is not much to bee valued as neither are most of the Histories of the Church for the first three hundred years And if this relation were true the thing is still unproved for I finde it recorded of Ignatius who as some say was Peters successor at Antioch and suffered Martyrdome in the eleventh year of Trajan that being sent from Syria because hee professed Christ to Rome where hee suffered when hee passed thorough Asia hee strengthened and confirmed the Parishes through all the Cities as hee went with his exhortations and preaching So that these Parishes are ancienter than those of Rome But if it were granted that Parishes had their Original at Rome about the time you speak of it makes not to your purpose and that for two Reasons 1 Because Rome then was and long after continued to bee a pure Church of Christ affording many Martyrs that sealed the truth with their blood therefore division of Parishes is not in its Original from Antichrist But you think you have prevented this answer sufficiently by saying Neither doth it help P. 13. that Parish-Churches derive their pedigree from times so neer the Apostles for the mystery of iniquity did work even in Pauls time If you could prove that the mystery of iniquity sprung up in Rome or chiefly there in the Apostles daies you would have some though but a slender and insufficient ground to think that Parishes if they began there are Antichristian But from Scripture and Church-history no such thing appears In the Apostles daies Diotrephes is charged with aspiring towards an universal Headship 3 John 9 10. The Church of the Galatians mingleth works with Christs righteousness for justification and are by this peece of Popery in danger of the loss of salvation Gal. 3.1 2 3 4. The doctrine of worshiping of Angels creeps in Apostle-times into the Church of Colosse Col. 2.18 But all this while the Church of Rome keeps her garments undefiled of these and the like abominations and for a sound profession of faith is famous throughout the whole Christian world Rom. 1.8 And long after this and even in that very time wherein you suppose the division of Rome into Parishes the Saints there sacrificed their lives in the flames to God in the maintenance of the profession of the Christian doctrine And yet Mr. P. is so charitable that to maintain a Fable that hee thinks will serve his turne the Church of Rome must needs bee then Antichristian 2 Because it cannot bee made to appear that Parish divisions as such have in them the least evil or appearance of evil Without divisions according to co-habitation within certain bounds Christians cannot conveniently meet to worship nor Ministers and people discharge their mutual duties I no way doubt but that they have ever been in use when they might bee had in the Church of God The Jews had their several Synagogues for several vicinities And it is very probable that the Apostles in planting Churches observed such divisions as farre as might bee They ordained them Elders in every City But in many Cities the Church consisted in each of several Congregations as shall bee evidenced Sect. 5. and 't is most probable that these were distinguished to attend on their respective Elders according to the neerness of their habitation to the several meeting-places However beleevers are still found in Scripture to have ecclesiastically imbodied in the places of their habitation as those in Ephesus Corinth c. And is not this sufficient warrant for Parochial Congregations as such that is the Ecclesiastical imbodying of such in a vicinity as profess the Gospel But now the way of gathering Churches used by most of the Congregational Brethren and your self picking some out of one Parish and some out of another and that without the leave and against the mind of their godly Ministers who indeavour after reformation and the use of all Ordinances according to Gods mind in their places but are hindered therein to your might by your sinister dealings and some of those members so many miles distant that you are thereby utterly disabled from discharging mutual duties this way and practice is altogether a stranger to the Word of God and sound reason and hath more than an appearance of evil in it There is nothing in Scripture of limitation of Churches by the Ministers function or maintenance by the edicts of Popes P. 13. Bishops or Princes of this world And it is enough against a thing belonging to the worship of God that there is no institution for it that the Scripture speaks nothing of it Then surely it concerns you to look about you Where have you an institution for uniting in a single Congregation members living at such a distance from one another as your practice doth and undertaking to bee a Pastor to a scattered people over whose souls it is impossible you should watch and urging an explicite Covenant as necessary for admission c. As for limitation of Churches by the Ministers function how is your Church distinguished from other Churches but by your taking the charge of the members thereof to watch for their souls how well or possible you can do it it concernes you to see to and is not this limitation of a Church by the Ministers function That the Scripture saies nothing of Ministers maintenance by the edicts of Princes of this world is true if you mean de facto that Scripture gives no example of maintenance thus appointed and raised Princes when the Gospel was penned had power to raise maintenance for the Ministery but would not being enemies to the Church But to argue that because Scripture gives no example of it Christian Magistrates who are by Scripture appointment to bee nursing Fathers and Mothers to the Church may not by their Edicts Laws and Power settle a sufficient revenue upon the Ministers of the Church is vain and frivolous and the result of it is which seems to bee your meaning that the maintenance of the Ministers must bee by the peoples free will and they must live upon the Almes of the Church That this is not the mind of God but that a certain liberal maintenance is by Gods ordinance due to the Ministers of the Gospel is from Scripture very clear 1. Because God established a certain liberal Maintenance for the Priests and Levites under the Law as appeareth by the books of Moses And godly Magistrates quickened up by their royal commands the backward people to pay it 2 Chron. 31.4 5.
whose examples are preceptive to Christian Magistrates now And shall wee think that God bears a less tender respect to a Gospel than to a Legal Ministery neither appointing them a certain maintenance nor means to raise it if it bee with-held 2 Dependance upon voluntary contributions is the ready way to tempt Ministers to bee the greatest temporizers in the world since it will force many of them to please their givers or starve 3 Duties required of Ministers under the Gospel call for a liberal and certain maintenance They must bee given to hospitality But they cannot exercise it without a maintenance liberal and certain 4 That command to hearers of the Gospel Gal. 6.6 7. leaves not men to their liberty but chargeth a duty upon their consciences which they cannot neglect without mocking God 5 Ministers may require this maintenance in an authoritative way as an absolute due debt for their work in the Ministery 1 Cor. 9.11 12 13 14. Now a liberal maintenance being by Gods Ordinance due to the Gospel Ministery what hinders but that the fixing of it should bee a lawful yea a necessary means for their injoying of it Before there were any Christian Magistrates in the world the revenue of the Church was not altogether unsetled Constantine the first Christian Emperour being come to the Crown enacts that the Church Lands or goods that had been injuriously taken away though annext to his own Crown should bee restored that such as had purchased Church-Lands should make present restitution of the same These lands and possessions were 't is probable long before purchased out of the publick bank of the mony laid at the Apostles feet and other charitable donations since that time and setled upon the Church that so Ministers having some certain maintenance might serve God in their places with the less distraction And therefore the building Oratories and Churches and endowing them with maintenance for the certain support of fixed Ministers which you make the object of your contempt appears to bee in it self considered a lively imitation of primitive practice These things considered I demand 1 Where a maintenance is already established and hath been so for many hundreds of years together and that by as firme Laws as any man hath for his personal estate Whether now the Magistrate may not animate those Laws and make meet new ones for the due payment of that established maintenance as Hezekiah did 1 Chron. 31.4 2 Where maintenance is wanting whether the Magistrate may not provide and settle it by a levy upon the people Seeing 't is Gods ordinance there should bee a liberal maintenance and that many people if left to themselves will rather want the Gospel than bee at charge for it and that it is a duty incumbent on the Christian Magistrate to provide for the good of mens souls and for the continuance support and incouragement of the Ministery for that end But to returne to Parish-Churches you say Consider what Babels of confusion and superstition they bee Here you may see Saints and sinners jumbled together without any kindly separation of the precious from the vile Great care that all may bee consecrated but the worshippers Are they not given unto the Gentiles P. 13 19 20 do not men of uncircumcised hearts for so are the Major part in those Churches stand seized of the power of the keyes Let us say to those christened Gentiles that upon pretence of being of the same Religion and Church with us would interess themselves in rebuilding our Gospel-Temple as the Jews did to the Samaritanes Ezra 4.1 2 3. Specious arguments to take ignorant persons 'T is common with those of your way to argue against the Church-state of Churches from the corruptions in manners which are found in them Whereas the Scripture every where declares such an arguing to bee of no force witness its owning the Church of the Jews as such under its great and severely reprovered corruptions So the degenrate Churches of Asia dead Sardis and lukewarme and miserable Laodicea If a man fix his eye on those Churches under their then condition and apply your charge to them as hee may and thence conclude that they were no true Chruches will hee not contradict the holy Ghost and the Truth and what then doth your arguing prove Whatever corruption is in out Churches wee make as much the matter of our grief as you of your scorn and are as ready to bear witness against it as your self But not with you to incourage the sin of separation but to advance the duty of reformation This many Church-guides do zealously indeavour after in our Churches so unjust is your charge generally fastened upon them that they take care all may bee consecrated but the worshippers and that they make no kindly separation of the precious from the vile You seem to make use of a bad rule Calumniare fort it er aliquid haerebit Your own knowledge of the contrary to your charge in many Parish-Congregations should make you blush for these expressions And truly that they are no more reformed and others in no way for reformation may bee as much ascribed to the practices of your self and many of your way in drawing off from them helpful members and hindring endeavours for healing and restauration as to any other single cause yea as to many of them put together And had not men of your way in a time when uniformity in worship according to the Word was about to have been established by the Magistrate in the Churches of England hindered that good work 't is very probable that reformation had been much forwarded in our Churches at this day and many of our civil shakings and overturnings prevented thereby Your comparing of those that comply not with your opinion in matter of Church-State and Government to the Idolatrous Samaritans and loading them with the opprobrious name of christened Gentiles is very devoid of modesty and truth Many Church-guides in our Congregations are as free from the least taint of Superstition as any of your way And for the members of our Churches who have been baptized in them and owne their Baptisme though the most of them do not appear to bee godly yet they differ very much from Heathens being taken into an external Covenant with God and in the number of those that are called And are as much the people of God as sometime formal and prophane Israelites were the estate of the Gentiles at this day to whom the ordinances are given being not inferiour to that of Israelites of old Rom. 11.17 And therefore as the Infants of the Israelites had generally right to Circumcision So have the children of Professors of Christianity owning their Baptisme though corrupt in their conversation but promising reformation right to Baptisme Else were the grace of God streighter under the Gospel than before Christ was exhibited in the flesh which cannot bee But you have this more against our Churches that men of uncircumcised
hearts stand seized of the power of the keyes in them because the major part are such in our Churches Petitio principij As if the people had the power of the keyes committed to them you know wee owne not that doctrine Church-guides have the power of the keyes committed to them and many of such among us are to bee reputed godly And if in most places wicked men stand seized of the power of the Keyes yet this will not serve to justifie separation from our Churches as false and Antichristian The wicked Scribes and Pharisees stood seized of the power of the Keyes in the Church of the Jews and yet Christ with his Disciples held communion with that Church and gives no encouragement to separation from it whilest hee had not set up a new Church-State Mat. 23.1 2 3. Your prudential consideration for separation That there is no probability of reforming our Churches P. 20 21 22 because the greatest part in them are wicked and will hinder the work which you strengthen with a passage out of the Epistle to the Little Stone Is certainly an argument which the Prophets and holy people of God in the Church of the Jews were not acquainted with or thought not to bee of force to warrant them to separate or to neglect indeavours for reformation Neither doth Jesus Christ look upon such a reasoning or the ground for it as sufficient to excuse the Angels of and Christians in the Churches of dead Sardis and wretched Laodicea who might plead the same improbability of reformation from putting forth their utmost indeavours for it Your Prudence would it seems have taught them that they might spare themselves a labour and rather gather new Churches than stand about a work so unlikely to bee effected as the reforming of the old But surely the Spirit that spake by the Prophets exhorting to indeavours for reformation in the Church of the Jews as miserably corrupted at least as our Churches and the command of our Lord pressing the same duty upon the Churches of Asia do excuse us from practising by your prudential consideration and teacheth us to do our duty for reformation and leave the successe to the Almighty God depending upon him by faith And I doubt not but that it all Church-guides and pious Christians in our Churches would to their power joyn and set about this work wee should finde the Lord dispelling our fears facilitating the work and shaming us for our distrust But you say 〈◊〉 16. If wee would make a kindly reformation wee must not build on Antichrists foundation but returne to primitive practice Agreed But in regard it doth not appear that parish-Parish-Churches had their original from Antichrist and that it appears that Primitive Churches were made up of co-habiting or neighbouring families this puts no necessity upon us of demolishing or forsaking parish-Parish-Churches in order to a reformation no more than the duty of repenting reforming and conforming to Primitive patternes did upon Sardis and Laodicea to forsake their then Church-standing and erect new Congregations Christs Church-State and Antichrist are opposed Rev. 11.1 2 3 4. The witnesses against this are impowered and specified to bee the two Olive-trees noting Magistracy and Ministery and the two Candlesticks noting Churches that arise against the Antichristian Church-State At least at the latter end of Antichrists reign 〈◊〉 17 18 shall the testimony bee mannaged by separating Congregations The Holy Ghost speaks plainly for separating not onely from the corruptions of the Antichristian Church but from the Antichristian Church-State it self Can Mr. P. bee so blind as not to see or so wilful as not to acknowledge that Protestant Churches are Churches separating from the Antichristian Church and from its Antichristian Church-State and that they have been witnesses against them from the beginning of their appearing to this day What was the Antichristian Church and Church-State never separated from till Independent Congregations came of late to bee erected who separate from Churches that separate from Rome Grant that there remaine some Antichristian corruptions in Protestant Churches I am sure there do in the Independent and those of a higher nature For Schisme and Separation from all the Churches of Christ but their own is an Antichristian corruption of one of the first magnitudes The Romanists being the great Schismatick and Separatists will it follow that Protestant Churches while they in the main renounce forsake and protest against Romes pretended Supremacy and her abominable doctrines Idolatry and worship are not Churches separating from Rome and witnessing against her What Churches in the last ages to these late years have mannaged the testimony against Antichrist but Protestant Churches that separated from him and sealed their testimony with their blood whereon ours have not done the least And must wee now look upon them as Churches still in Rome strip them of the glory of being witnesses against her despise the sufferings undergone by them for refusing to own and subject to her And own as Churches separate from Rome and witnessing against her onely a very small number of late Congregations in this corner of the world who have little by profession and nothing by suffering witnessed against Rome but much inveighed against and separated from Protestant Rome-opposing Churches to the great service of Rome Surely Mr. P. must bring better proof of it than hee doth before it can perswade or deserve our beleef But let us weigh his device concerning the witnesses whereby hee presumes to make it out 1 Hee will have the two Olive-trees to note Magistracy and Ministery and the two Candlesticks Churches But wee have but his word for it The holy Ghost doth not there distinguish the witnesses but saies of them both These are the two Olive-trees and the two Candlesticks 2 Hee saith In the latter end of Antichrists reign the Testimony shall bee mannaged by separating Congregations Whereas the holy Ghost doth not set forth two sorts of witnesses in different times but saies that the same shall prophesie in sackcloath one thousand two hundred and sixty dayes during the whole time of Antichrists reign My apprehensions of the witnesses according to Scripture are these Three paire of Types wee finde of them in the Old Testament Moses and Aaron in the Wilderness Elias and Elisha under the Baalitical Apostacy Zerubbabel and Joshuah under the Babylonish Captivity And the holy Ghost alludes to somewhat famous in the history of the lives of these persons which is answered with something parallel in the two witnesses Verse 4. alludes to Zerubbabel and Joshuah who are called two Olive-trees that stand by the Lord of the whole earth Zach. 4. Verse 3 5. And the former part of the sixth allude to Elias and Elisha who witnessed against the Apostacy and Idolatry of their times and more particularly to Elias who destroyed his enemies by fire and did by his prayers open and shut Heaven 2 Kings 1. James 5.17 18. Verse 6. the latter part alludes to
were more afterwards men of rare abilities and extraordinary indowments all whose labours cannot well be imagined to have been spent in the service of one single Congregation 3 The time when there was a full imployment for so many labourers was the first year after Christs Ascention and 't is likely 't was early in that year for in the second year Paul was converted whereupon the persecution begun at Stephens death slacked and the Churches were multiplied Act. 9.31 Now many more might bee brought in by the Apostles during the persecution for they abode at Jerusalem Act. 8.1 And they continued in Jerusalem divers years after the persecution was ended Act. 15.2 this Council being held about seventeen years after Christs Ascention Now that all this while the number of beleevers in Jerusalem should not bee encreased beyond the bounds of one single Congregation that might meet ordinarily together in the same place to use the Ordinances of Gods service and worship is to mee beyond beleef 4 At this time there were divers languages spoken in Jerusalem by persons dwelling there Act. 2.5 sixteen several languages are reckoned up verse 9 10 11. Now many of these persons being converted to the profession of the Christian faith Reason teacheth us to apprehend that they were distributed into several Congregations according to their several languages to have in them the mysteries of the Gospel preach't unto them for their edification in the faith of Christ For which cause and that some of them might preach unto strange Nations Christ poured out the gift of tongues on the twelve Apostles and one hundred and eight Disciples Act. 1.8.15 with Act. 2.1 2 3 4. These considerations prevaile with mee to conclude that in Jerusalem there were divers Congregations under several Teachers and yet all making up but one compleat Church All these several Congregations being called in the singular number the Church of Jerusalem This instance is granted by the learned Mr. Thomas Hooker who saith It doth not appear that setting aside the Church of Jerusalem they the Christians of one Church should needs meet in several places Survey part 1. P. 129. Therein acknowledging that it appeareth the Church of Jerusalem must needs and did and I doubt not but others did also But because your self and others much deny this of the Church of Jerusalem and that if this instance bee made good the cause is ours in the point of Presbyterial Churches consisting of divers Congregations I shall answer the Objections made by you and others Object 1 The three thousand Act. 2.41 say the Reverend Authors of the defence of the nine positions p. 125. were added to the one hundred and twenty They have their communion together described c. Answ 1 If this one hundred and twenty were the whole number of Disciples in Jerusalem gathered into a Church-way at this time then no account can bee given of those multitudes converted by the Ministery of John Christ the Apostles and seventy Disciples how they were disposed of Neither is it any way probable that the three thousand should bee added to the Church before those 2 Either these were added before the three thousand or not at all for ought appears from Scripture 3 That there were at this time many more beleevers of the Church of Jerusalem before the hundred and twenty is to mee out of doubt Christ appears to above five hundred Brethren at once 1 Cor. 15.6 These may be conceived embodied brethren of the Church of Jerusalem met together in the exercise of the duties of Gods worship Luk. 24.33 36. and a part of those converted by John Christ the Apostles c. And I am of opinion that Christ during his forty daies converse with his Apostles Act. 1.3 speaking of the things pertaining to the Kingdome of God gave them directions for his worship and the Government of his Church and that during that time and between it and the mission of the holy Ghost on the day of Pentecost the Apostles did by Christs direction cast Christians into a certain Gospel-order which possibly till now they were not fixt in for the use of all the Ordinances of Christ in several societies under their proper officers and that these made up the Church of Jerusalem to which the three thousand were added to share in those priviledges which the rest enjoyed before which is implied Act. 2.42 4 The hundred and twenty were onely the Guides of the Church their number is made up of the twelve Apostles seventy Disciples and thirty eight Persons more all of Christs retinue whilst hee was on earth Act. 1.15 21. The Apostles and seventy Disciples were wee read in the Gospel made Ministers by Christ and the other thirty eight cannot well bee looked upon as no Ministers For 1 They conversed in the same special manner with Christ both before and after his resurrection as the Apostles and seventy Disciples did Act. 1.21 22. 2 Any one of the thirty eight was in as neer a capacity to bee made an Apostle in the room of Judas as any of the Seventy which argueth them to bee men of the same rank with the Seventy 3 All the hundred and twenty were to stay at Jerusalem waiting for the promise of pouring the Holy Ghost on them by which they should be endued with the gift of strange tongues Act. 1.4 5 13 14 15. with Act. 2.1 2 3 4. 4 From these last texts it appeareth that the whole hundred and twenty received the gift of tongues on the day of Pentecost the end of which was to preach the Gospel to people of divers languages now in Jerusalem and hereafter in other Nations Therefore all the hundred and twenty were Ministers and the three thousand were added to the Church of Jerusalem where they Ministred and they were the standing Presbytery the Guides and Governours of that Church and not any of them of the governed The multitude of baptized beleevers at Jerusalem being in all likelihood many hundreds if not some thousands Else what account can bee given of the success of Christs Ministery in Jerusalem mentioned Joh. 2.23 and 4.1 and 7.31 and 8.30 and 11.28 45. and 12.19 And this standing Presbytery of the Church of Jerusalem is the basis of the discourse of the Evangelist concerning the Church in this book of the Acts unto which many passages in it do particularly relate which by many and Mr. P. are thought to relate to the whole Church of Jerusalem as shall bee made to appear Object 2 All that beleeved were together Act. 2.44 continuing daily with one accord in the Temple verse 46. Therefore they were but one single Congregation Answ Together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relates not to the place of their assembling but to their oneness in heart spirit and practice The phrase is often used by the Septuagint in this sense to note mens concurrence in the same actions though distant in place Psal 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ariter
of their evil carriage c. Here in some things you apprehend not our mind rightly and in others you overthrow your cause 1 Wee hold that the power of Government residing in the Eldership a particular Congregation may and ought to have an appropriate Eldership belonging to it 2 That a single Congregation having an appropriate Eldership is a true Church 3 That such single Congregations have equal power severally considered 4 That though a single Congregation bee a Church yet it is or ought to bee also when it may a part or member of a Presbyterial Church and hath not so much power as a Classical Church hath 5 That the Presbytery of a single Congregation have power to end differences among themselves in cases that are ordinary 6 That in cases weighty and extraordinary as excommunication The Presbytery or Eldership of consociated Congregations are concerned as well as the Presbytery of that single Congregation of which the offending Brother is Paul writeth not to the Eldership of that particular Congregation of which the incestuous person was more peculiarly a member but to the Presbytery of all the Congregations belonging to the Church of Corinth to cast him out 7 That there is no example in all the New Testament of excommunication by the particular Eldership of one single Congregation 8 That therefore a single Congregation ordinarily is not a compleat entire Church furnished with full power for all acts of Church-discipline 9 That wee finde in the New Testament Church-Discipline commonly executed in a Presbyterial Church consisting of divers Congregations Such was the Church of Ephesus and the Eldership of this Church as such did commonly exercise Church-Discipline tryed false Prophets and those that called themselves Apostles and convicted them as lyars Rev. 2. The like wee might say of other Churches 10 That in extraordinary cases wee have an example of appeal from one Presbyterial Church to an association of such Churches to guide us The Church of Antioch and probably also those of Syria and Silicia Act. 15.23 appeals to an assembly of the Apostles and Elders at Jerusalem and the Elders of that Church united probably also of the Elders of the Churches of Syria and Cilicia and the controversie which could not bee ended otherwise is ended in and by that Synod And thus larger Synods and Councils may bee necessary even an Oecumenical to heal publick and spreading evils If the Church saith Mr. Cotton where the offence lyeth Way p. 108 persisteth in the neglect of their duty and the counsel of their Brethren the matter would be referred to a Congregation of many or all the Churches together That is sure to the Elders of all the Churches for to them hee saies the power of rule or Government doth properly belong Hence you may rectifie your mistakes wee exclude not the Eldership of a single Congregation from power of Government but say it hath not ordinarily power for all acts of Church-Discipline And in that wee arise from a Congregational to a Classical Synodal and Oecumenical Eldership wee have respect to the need of the Church so requiring it and to the precedents given us of the two first in Scripture which are also a sufficient ground for the latter What you say of Jerusalem and Corinth helps you not for it hath been evinced that they were not single Congregations What you adde against higher Elderships or larger combinations of Churches than those of the first step from single Congregations from the consideration of the Churches of Asia doth you no service but è contra For 1 By granting the Churches of Asia to have been collective Churches you pull down what you had said for the congregationalness of Churches Grant them collective Churches and the greatest part of your book is una litura 2 By saying that it appears not from Scripture that there are any larger combinations of Churches than those of this first form You look beside the Scripture and the state of the Question The state of the question because wee stand not for stated and fixed combinations of Churches beyond that first form but onely occasional ones and the Scripture because as hath been and shall bee shewed there was a higher Eldership and larger combination of Churches in the Synod at Jerusalem than those of the first step from single congregations the Elders of the Presbyterial Churches of Antioch and Jerusalem being there combined and in all probability those also of Syria and Cilicia as hath been said 3 If you will stand to what you say that the Churches of Asia do severally receive praise or dispraise each for her self without reflection on the rest I will compel you to grant positively and not onely suppositively that they were collective Churches For the Epistle to every one hath this close Hee that hath an ear let him hear what the Spirit saith unto the Churches If what Christ saies to one Church hee says to the Churches and yet the several Churches do each for her self restrainedly receive praise or dispraise It follows unavoidably that every one of the seven Churches was a collective Church and so you dispute against and confute your self 4 'T is not strange as you say it is that Christ should not speak of a combination of these seven Churches as an Ordinance of his for their remedie and blame them for the neglect of it For they were first to use and Christ directs them accordingly to the use of the first means the help of the Presbytery of each Church If this would do there was no need of carrying the cause higher if upon tryal it would not do they knew what course was next to bee used and had an example of it in the practice of the Church of Antioch To your question Whether it bee likely that go tell the Church should mean go tell the Elders of the combination I answer it is likely and it hath been proved to mean so yet not firstly as you seem to insinuate that wee hold but secondarily when the Eldership of the particular Church where the offence is given prevail not to remove it Here was no Synod Act. 15. that is an assembly of Officers resulting out of many inferiour Presbyteries P. 35. 10 p. 45 1 Because we read not of any such combination of the Churches there mentioned to become subject to the rule of one Superior Eldership 2 Because wee read of no forreigners that came to this Synod but those of Antioch who concurred not in the Decrees of it and are excluded from the decision of the controversy Act. 16.4 3 Here was no appeal from the censure of the Church at Antioch there passed no censure but onely had been a dissention and disputation and so the errand of the Messengers was to get satisfaction that the same doctrin was taught at Jerusalem as at Antioch 4 Here was no rule exercised over the Churches for it would argue a diminution of Pauls Apostolical Authority that the Decrees of the
swerving from his institution as of those that seek him in a way conformable to his Institution I suppose you will answer negatively But now through Gods goodness wee are able to say that God is and hath been as much found of us in our Churches and way and our Ministers have received as glorious a seal of their Ministery as any Churches that wee know of since the Apostles daies and farre more than our Congregational Brethren themselves in their way who although they deal out this hard measure to us to cry down our Ministery and Churches as Antichristian owe most of them that are renewed their conversion unto God unto our Ministery as the instrument for it in Gods hand themselves being Judges Though they had ten thousand Independent Instructors yet could they not say they are their Fathers for in Christ Jesus the Ministery of our Churches hath begotten them to the Gospel If I am become a fool in glorying they have compelled mee Object 4 But there may be and hath been good done this way errours suppressed c. and those that reject it now P. 61. made use of it once Answ The good that God brings out of evil is not to be construed into a divine approbation of it Nor the use that hath been made by good men of a false way of Churches to bee drawn into an argument to continue in it Answ What good there hath been done by reformed Churches few can bee ignorant of What good hath been done by Independent Churches hath not yet much appeared That some of their flocks are pure they owe to our Churches as hath been said Errours have been indeed suppressed by ours but not by theirs it appears therefore they have made but a bad exchange but cherished by many of them who have been to them as Cities of refuge and out of which they have swarmed abundantly into all parts of the Land and for this the Land groans And thinks Mr. P. to put off this so sleightly with his begged supposition of the truth of the Churches of his way and the falseness of ours Surely the beating down of errour and the promoting of truth is no contemptible note of a true Church though some corruptions bee found in it Rev. 2.2 4. and on the contrary c. That those that owned our Churches once have now rejected them I judge from the word to be their sin They should have continued in them since Christ hath not divorced them though he hath somewhat against them and have indeavoured to reform them But they have not laboured to heal yea they have widened and encreased our wounds and then they insult over us Antichristianize us separate from us and draw away the best of our flocks boasting in other mens lines of things made ready to their hands The Lord judge between us and them Object 5. and 6. But shall wee do it without the authority of the Magistrate P. 62 63 64 without the consent of the Church Answ That which is pressed is but the doing of the duty that lies upon every Christian to separate from unwarrantable societies The Text hath no such proviso if the Magistrate bid or give you leave then come out of Babylon Therefore wee are to resolve with Peter Martyr and with Wollebius c. After God hath made known his truth saies the first wee must not delay Consent indeed is to be expected if the matter be dubious and obscure to wit to him to whom it is revealed as the course of his speech makes manifest Answ The Magistrate is as no body with you unless you have him on your side and then you can change your note But wee hold that very much respect is to bee had to the Magistrate in this matter and all means possible are to bee used to ingage the Magistrate to carry on the work of Reformation Give mee but one example in all the Old Testament of any considerable reformation in the Church without the interposition of the power of the Magistrate or one example of it in Ecclesiastical history in a time when there were Christian Magistrates Can our Magistrates endure that their authority and power should bee contemned as it is I hope they will not but that they will exert it for the good of the Church in discountenancing restraining and punishing men of corrupt minds principles and practices leading to separation blasphemies errours and rebellion sheltring themselves under this notion that the Magistrate hath nothing to do with Church-matters and that all men are therein to bee left to their liberty and the dictates of their own spirits The places that you pick out of Martyr and Wollebius favour not your fancy The place of Wollebius taken in his sense I readily yeeld to That when Religion is depraved it is to bee reformed by the Magistrate But if reformation cannot be obtained of the Magistrate hee being an enemy to the Church then reformation lies upon those whom God hath furnished with necessary gifts for it neither is the consent of Roman Bishops to bee expected for if our Fathers had done so saies hee there would have been no reformation And hee produceth the examples of Gideon Jehoiada the Maccabes the Apostles c. to make good his assertion Now when you shall have proved 1 That the supreme Magistrate is an enemy of Religion the Church and reformation 2 That the way of reformation you contend for is indeed the way of God 3 That all lawful means have been used and notwithstanding reformation cannot be obtained at the Magistrates hands 4 That Englands condition and the State of the Church in the time of Gideon Jehoiada the Maccabes the Apostles and Protestant reformers are alike 5 That you have Instruments that have the like call from God and are furnished with such abilities for reforming as they had and were Then I confess this place will speak something for you 6 The reformation Wollebius speaks of referres chiefly to essentials in Religion and that hee is an Antagonist to your way of separation from reformed Churches appears sufficiently in his book Martyr you much mistake also 1 The reformation hee presseth referres chiefly to fundamentals in Religion 2 Those whose consent hee saies was not to bee expected were the Roman Bishops whom hee calls sworn enemies to the truth 3 Hee doth not incite and stirre up the people to set upon the work without the consent of the Magistrate but the inferiour Magistrates to endeavour in their places a reformation of Religion in banishing the impure Masse out of their Cities c. and how doth this reach your case 4 The cause hee saies was clear and such as was confessed to be Gods and delaies might indanger the loss of a good cause Consent indeed saies hee is to be expected if the matter bee dubious and obscure And here you bring in your shameful Parenthesis to wit to whom it is revealed which Parenthesis spoils and abuseth Peter Martyrs Text For his
words clearly import to any man that will read there that the cause was not onely clear unto them whom hee endeavours to interest in carrying on the work of reformation but clear in it self and not as to its matter dubious and obscure being such as all the Churches on earth but the Romish would own For shame leave off your abusing of Authors at which work I have caught you more than once or twice in this Treatise Again your Parenthesis is full fraught with all seeds of Rebellion against the State as well as of confusion in the Church of God For if men may freely follow the apprehensions of their own misguided judgements and deluded fancies against the mind of the Magistrate and consent of the Church of God How shall our Religion or Liberties Persons Estates or Lives bee secured to us Probably the late fift-Monarchy-Traitours had read your Treatise I find a harmony between their remonstrance and your book in many passages and I am sure they will assert the cause they undertook was clear to them and then your parenthesis bears them out they needed not to expect any consent You now conclude notwithstanding all Objections Let those whose hearts God hath raised up go up and build his house Get wee our brethren p. 64. if we can along with us but let us not delay our duty Indeed reformation-work is blessed work but people had need to have better guides than you in it lest they mistake their way and whilst they think they are flying from Babylon they fly indeed into it for thither your way drives though I suppose you perceive it not Babylon and you are farther agreed than all men are aware of 1 The Pope cries down all Churches as Antichristian and heretical but his own especially Protestant Churches Mr. P. proclaimes all Churches that are not of his way to bee Antichristian and especially the Western reformed Churches called Protestants to bee Babylon-Harlots c. 2 Mr. P. is an earnest contender for Democratical and against Presbyterial Government The Pope hee hates a Scripture Presbytery at his heart but favours by his agents Democratical government hoping to work out his own designes by it And therefore his disguised Agents insinuate into Independent congregations and strengthen them in their way of independency and separation as that which best helps on their work and gives them the greatest advantage for the sowing of their bad seed Hence have proceeded from such Congregations Anabaptists c. with Popish doctrines and arguments in their mouths Therefore let Mr. P. beware lest a blind zeal betray him and that instead of a Reformer hee prove a Deformer leading men to Rome whilst hee calls upon them to come out of it for men of his understanding spirit and confidence are usually in danger to prove such in the end Consider wee now his reasons for separation from our Churches The Reasons of the point are 1 Because Antichrists Churches are sin The great Beast spoken of Rev. 13 1 2. is the Vniversal visible Church of Rome It cannot bee meant of the Roman Pagan nor Christian Empire nor of Antichrist which is the other beast vers 11. hee is one of the heads but not the Beast it self Antichrist causeth an image to be made to the first Beast vers 14. that is to set a Church in every Nation c. that may have the likenesse of the Roman Church viz. Metropolitan National Diocesan Cathedral and Provincial Churches as Mr. Cotton shews on Rev. 13. and these are the living Characters of the first Beast the Catholick visible Church of Rome and so the image and the Parishes are but reliques of them Protestant Churches are it seems Antichrist his Churches and SIN in the abstract if Mr. P. may bee judge If hee can prove them to bee so they are no doubt to bee separated from but hitherto hee hath not come neer it Here hee seems to summe up his grounds of so bold an assertion which arise from an interpretation of Rev. 13. This Chapter hath alwaies much perplext Interpreters to make out what is meant by these two Beasts both because of what is said of them and because they seem to bee spoken of as but one Beast vers 18. and chap. 17. Some will have the first Beast to bee the Roman Pagan Empire the second the Pope But the stream of Interpreters generally understand them to bee one and the same beast the Pope of Rome under a double notion and Bellarmine himself Per unam exprimitur Antichristus ratione Regiae potestatis tyrannidis per alteram ratione magicae artis qua callidè homines seducet judgeth that the same Antichrist is meant by both indifferent respects But however it be it may easily bee made to appear that the first beast cannot mean as Mr. Cotton and Mr. P. from him would have it the Catholick visible Church of Rome 1 Because such a Church supposeth an Vniversal visible head for these are relates But there was no universal visible head untill long after the time of the wound which Mr. Cotton mentions the year 415 For Phocas conferred the universal headship on Boniface the third in the year 606. and not long before that Gregory disclaimeth such a title and power 2 Because the setting of Diocesan c. See the end of Sect. 5. Churches in every nation cannot bee a making of an Image to the Catholick visible Church of Rome Since these as Papal are parts of that Church and help to make it up And that the Image will then bee more perfect than the Original or pattern For the Catholick visible Church of Rome was never such in that manner and measure before as after the wound Yea the Visible Catholickness of the Church of Rome hath little or no appearance at all in Historie before that time of the wound 3 Because the things predicated of this first Beast vers 2. are no way applicable to the Catholick visible Church of Rome especially before that time of the wound The power of a Bear and of a Lyon and of the Dragon giving it his seat and great authority cannot bee found in History to have been possessed and exercised by the Catholick Visible Church of Rome before that time And a man must speak meer dreams that will undertake to make what is said of the first Beast unto the rise of the second vers 11. to suit to the universal Visible Church of Rome before that rising of the second 4 Because the Text expresly distinguisheth between the Beast that exerciseth Soveraign rule and authority and those that are under his rule and Government Hee is set forth vers 1 2 3 4 5 6 7. Those under his rule are set forth by their admiring of him and worshipping and subjecting to him vers 3 4 7 8. and these make up the Roman Catholick Visible Church Mr. P's foundation therefore is found to bee null and so consequently his inferences from it fall to
the example of the Churches meeting in Solomons Porch after the Temple was abolished Act. 5.12 I would never more preach or perform any holy duty in them I could not meet with the Parish were it not that I come as a Prophet from Judah to Bethel to them to cry out against the Altar there or upon occasion of the Churches meeting not theirs primarily If he comes as a Prophet yet will he say he is so extraordinary a Prophet as to have a dispensation to doe evil that good may come of it which the great Apostle durst not doe Rom. 3.8 Surely his practice speaks it in effect supposing that he beleeveth that to be true which he hath delivered that our Temples are high places and that it is equally sin to use them at it was to use these Either he must recant what he hath said or he must acknowledge that he doth evil to him evil that good may come of it If this confident accuser charge us who are not convinced of the Antichristianism of our Temples of living in a sinful practice for using them how deeply may he be charged for using them who accounts them holds of Daemons Idolatrous high places not to be endured by any zealous person such as God expresly forbids men to have to doe with But let us consider his pretences for the warrantableness of this practice notwithstanding his Principle what weight are they of even none 1 He comes as a Prophet from Judah to Bethel to cry out against the Altar there But surely besides that he can never shew such a Commission for his inveighing against our Temples as that Prophet had to declare against the Idolatrous Altar at Bethel as may be easily concluded from what hath been said it is plain that he useth not our Temples alwayes on this account but commonly for the performing of Divine services to God with the people that are with him in the use of all Ordinances which I am certain that Prophet would not have done at the Altar of Bethel So that this is but a meer empty pretence 2 He doth it to gain an advantage to cry out against the Altar c. that otherwise hee cannot have after the example of the Church Act. 5. But besides as I have said that this is not commonly his work when he appears in our Temples but to use ordinarily Gods Ordinances with the people there which the Prophet would not have done at the Altar of Bethel and which we read not that the Apostles did in Solomons Porch though if they had the case had been farre different from that in hand Can he not cry out against the Altar c. elsewhere and that with more probable advantage Would it not better suit with Mr. P's Principles to ascend to the top of the Market-place or upon some Scaffold erected on purpose and there to cry out against our Temples And I dare say in so doing hee shall have more hearers than he can expect in a Temple 3. He meets with the Parish in the Temple upon the account of the Churches meeting there not theirs primarily But cannot his Church meet elsewhere Surely after all his drawing away of the Members of our Churches his company is not so bigge but that some room of theirs may contain them as it doth when they list and one would think this Prophet should instruct and lead his flock better than to carry them to and suffer them to meet and worship God in an Idolatrous place as unwarrantable to be used in his judgement as the high-places and the Altar of Bethel in Israels time 'T is a sad thing that this Prophet should be so like that other old Prophet mentioned 1 King 13.18 19 c. he in his practice leads his people to use our Temples and yet in his doctrin hee condemns the use of them as very sinful Idolatrous and not to be practised by any and thereby condemns both those who are led by him into this practice and himself much more who is found and leads others into it contrary to his principles convictions and doctrin Is it not to be feared that in this he is not a true Prophet of the Lord and that his voyce in this Book is no more from Heaven than the Message of that old Prophet was from an Angel But yet attend we his third injunction Away with Patrons or Lay-founders that usurp the Prerogative of Christ they will found Churches P. 72. â— not only build a Synagogue but appoint the Church and the Minister Is not Christ Jesus the builder of the house Durst Paul and Barnabas exercise such tyranny as to impose a Minister on the people Acts 14.23 Certainly Mr. P. invents a crime against Patrons especially those of our days Doe they appoint the Congregations of Professors surely he dreams they only present Ministers to Congregations already formed and if those Ministers can bee proved by any in those Congregations to be unfit to be over them in the Lord there is now and hath commonly been by publick appointment a way to keep them out and make the presentation null but if they have no valid exception against them what harm is there done by the Patrons presenting I shall not here speak to Patrons right But I think their using of that priviledge of nominating Ministers to places which was bestowed upon them at first by the favour of Princes that men might be thereby encouraged to so good a work as building Temples and endowing them with means to maintain Ministers to preach there for the edification of Souls cannot truly be termed an usurping of the Prerogative of Christ nor an exercising if tyranny over the people Ministers may have Christs mission either wholly or inchoatively by fitness and a true desire of edifying Souls in the Ministery though they bee presented by Patrons yea Patrons present them upon the account that they apprehend them to have Christs mission and people have sufficient means to invalidate the Presentation especially among us in case they can evidence them to bee unfit and to procure them to bee ejected after admission in case they can prove them insufficient ignorant or scandalous Those that are presented must bring a sufficient Testimonial of their good conversation They must undergo a tryal in relation to their abilities and it any Objection of weight is laid in by the people against them they cannot injoy the benefit of their presentation unlesse that bee removed Also it is no hard matter for prudent godly people to prevail with Patrons to present whom themselves shall pitch upon All which things considered as I cannot look on their presenting as an exercising of Tyranny over the people So I think that places are better provided for this way considering the condition of our Churches than if they had the full power of nominating chusing and admitting their Ministers But Mr. P. would have done well since hee accounts the presentations of Patrons such abominations to have
and let us goe every one to his own Country c. It is no small aggravation of this mans sin in renouncing Protestant Churches and declaiming against them as Antichristian that he doth so grosly abuse in many places of his Pamphlet the exhortations and expressions of their Writers so as to out-strip therein in impudence the Papists themselves And yet he is so insensible of the evil of this miscarriage that hee dares to conclude his Treatise with it for though he marks but eight lines as Du Plessis his words his two last pages from the beginning of the words now mentioned to the end of his Book are verbatim the translated conclusion of Du Plessis his Book Now how highly unworthy this carriage of his is appears in that 1. He smooths and speaks honourably of this Lord whom the very drift of his Book casts disgrace upon he being a main assertor and defender of the Protestant Church-State calling his Speech that noble Speech of that noble Lord. VVherein he is exceeding like those Pharisees against whom Christ pronounceth a woe Mat. 23.29 2. He grosly wrests his exhortation which is to separation from Rome in pressing it for separation from Protestant Churches which never came into this Lords heart 3. He shamefully abuseth his exhortation which is to close with and get to that holy Mountain the little Zoar Gods Church how small and contemptible soever in the eyes of the world by which he meant Protestant Churches in managing it for joyning with separate Congregational Churches as distinct and separating from those Protestant Churches as Antichristian and setting up a Democratical Government contrary to theirs which Du Plessis would have abhorred the very thought of If he doth not as he saith p. 95. scornfully upbraid any explicitely yet surely he doth implicitely upbraid this Lord and all Protestant Churches with owning an Antichristian Church-state and withall foulely abuseth their admonitions to separate from Rome in urging them for separation from them as if they had condemned their own standing which they are sufficiently known to have throughly asserted as Christian The Lord give Mr. P. repentance to the acknowledging of the truth and deliver him and all others of his mind from their deluding apprehensions and sinful separation Amen FINIS A Catalogue of some Books sold and printed for Andrew Kembe at his Shop at St. Margarets Hill in Southwark DOctor Williams right way to the best Religion wherein at large is explained the principal head of the Gospel fol. Mr. Elton on 7 8 9. Romans fol. Mr. Paul Baynes on the Ephesians fol. A view of holy Scripture by Mr. Broughton fol. Antient Funeral Monuments within the united Monarchy of Great Britain Ireland and the Islands adjacent their Founders and what eminent Persons have been interred Paraeus upon all the Revelations fol. Luther on the Galathians and upon the Psalms of Degrees The Gospel-Covenant or the Covenant of Grace opened by Peter Buckly sometimes Fellow of Christs Colledge in Cambridge Gods holy mind in ten Words or ten Commands which hee himself uttered and taught his Disciples by Questions and Answers by the late learned and faithful Preacher Mr. Elton late Pastor of St. Mary Magdalen Bermondsy near London 4º Arraignment of Errour by Doct. Samuel Bolton late Master of Christs Colledge in Cambridge Bounds of Christian Freedom The Exposition of the five first Chapters of Ezekiel with the other three parts 4º All Mr. Henry Smiths Sermons gathered into one Volume with his Life and Picture Mr. Dod on the Commandements 4º Mr. Calamies Sermons 4º Military Discipline or the Young-mans Artillery wherein is shewn the posture both of Musket and Pike By Lieutenant Collonel Barriffe The Art of Dialing or Court of Arts by S. M. Mr. Slater on the fourth of the Romans 4º Also on the book of Malachie Dariotts Judgement of the Starres containing the whole Art of Astrologie Hudsons Vindication of the Church Catholick visible and the priority thereof in regard of particular Churches Also an Addition or Postscript to the Church Catholick visible Mr. Cradicots Sermon preached at the Spittle 4º The Guard to the Tree of Life by Dr. Samuel Belton late Master of Christs Colledge in Cambridge Octavoes Mr. Goodwin on the Sacrament On Family Duties On the Sabbath Mr. Ford of the singing of Psalms Bakers Arethmetick Mr. Tippin of Eternity Dr. Sibbs on Canticles Dr. Taylor on Circumspect Walking Amesius upon the whole Book of Psalms and the two Epistles of Peter 8o. Francis Spira School-Books Farnabies Phrases Farnabie on Seneca Farnabie on Juvenal and Persius Farnabie on Martial Farnabies Epigrams Greek and Latine Dux Grammaticus by Mr. Clark Macropedius de conscribendis Epistolis Vigerius Idiotism Graecae Linguae ERRATA PAge 3. line 18. r. him p. 83. l. 18. for three r. there p. 85 l. 33. for if r. of p. 102. l. 13. for scrupulo r. scrupulous l. 39. for perso r. person