though there be severall Companies who have Orders and Government among themselves in some particulars yet they are in subordination and in a consociation with greater assemblies in more high and difficult cases for the preservation of the whole In Common wealths and Kingdomes though severall Cities Townes Counties have Courts and their particular governments yet all these Courts are subordinated to higher and all these joyne and are consociated together in some chosen out of all as in Parliaments In Schooles of learning there be severall Colledges and Houses who have Masters and Officers of their owne yet there is a consociation of the chiefe of all these for the government of the whole In armies there be severall Companies and Regiments who have their distinct Captaines and Officers and yet upon great assaults exploits they are conjoyned all in one and have a councell of warre out of severall Regiments to advise and determine upon waighty occasions Particular Shippes have their owne Masters and Pilots and provisions and yet all joyne into one Navy for the safety of the whole At first Families had all power and governement within their owne walls but when they encreased though Families have power still of correction food yet they joyned to be governed by Magistrates and ruled in greater cases of life and death and goods Why should not this hold then be lawfull in the Church in greater and waightier matters especially seeing themselves affirme that their Churches are Bodies Spirituall Corporations Cities Families Armyes The Church is a most free Corporation Spirituall and doe inferre many of their practices from this that their Churches are bodies and societies and therefore it must be as it is with Corporations and bodies Politicke they must choose their owne Ministers the Ministers can onely Preach authoritatively in their owne Congregation as the Magistrate of Leyden can onely administer his publicke Office at Leyden and not at Delph Every particular member must enter into covenant with the Church when admitted a member because when men are admitted into a body or society civill they make not onely a Covenant but doe often adde thereto an Oath Themselves teach also that as Church Discipline is to be learned from the plaine and perfect Word of God so in such particulars as are common to the Church with other societies it is to be directed by the light of Nature the Church observing alwayes the generall Rules of the Word and so this is brought as the maine ground for their Church covenant though there be neither precept not practice of it in the Word namely the Lawes and rules of Nature which doe run along with and are alike common to things Spirituall and Humane so farre as both are found to agree in one common nature together for as when God made speaking to men in a publique assembly as is that of preaching or prophecying a sacred Ordinance instantly did all the Lawes of Nature and right reason that serve to regulate and conveniently concurre to all orderly speeches and Orations of men in publique made they did all fall upon this Ordinance also as to speake aloud not to speake two or three at once c. So say I in this point when God required governement and Discipline in his Church those rules and practices of governments which according to the light of Nature and right reason are in common-wealthes and societies were warranted for the Discipline of the Church especially the Church observing the generall rules of edification order peace c. which Synods and Counsells apparently tend to so that I may affirme of dependancy as is said by them of their Church covenant it is so farre from being any thing above that which is written that it rather comes within the compasse of the Apostle it needed not at all to have beene written 1 Thes. 4. 9. Ye are taught of God in a Law Spiritualized who also hath full roundly taught us to acknowledge if we be spirituall yea but reasonable such dictates of Nature and right reason in things wherein Divine Ordinances and Humane doe alike partake in common to be no lesse then the commands of God It is asserted by some Divines of Scotland that in all such things as are alike common to the Church and to the Common-wealth and have the same use in both whatsoever Natures light directeth the one it cannot but direct the other also for as the Church is a company of Christians subject to the Law of God so is it a company of men and women who are not the outlawes of Nature but followers of the same And hence it is Amesius showes that the light of Nature requires that particular Churches may and ought to combine in Synods for things of greater moment So then to conclude this reason and that ex concessis the God of Nature and Reason hath not left in his Word a governement against the light of Nature and right reason but such is the Independent Government as hath beene showne at large Reason V. THere be many Rules and Commands in the Scripture besides the equity and Analogy of some practises and examples which doe require the combination of Churches in Synods so Amesius confesses The rules and commands be such as these Let all things be done to edification let all things be done decently and in Order 1 Cor. 14. 26. 40. ver. Follow after the things which make for Peace Rom. 14. 19. So Philip 4. 8. vers. Now if all things in the Churches must be done to edification comely and in order and for peace then certainely Church government must But Synods are found to be for edification for Peace and order as things of good report and just as a speciall remedy for preventing and healing divisions which is not nor cannot be in the Independant Government but many cases fall out where there is no other remedy but separation separation being indeed the remedy of Separation It is confessed by themselves that this is a safe and prudentiall way Now a thing may be commanded by God two wayes either by vertue of a generall command or by vertue of a particular command and that is commanded and ought to be practised which is required by a generall precept as well as what is command by a particular and there are many particulars to be practised by vertue of a generall precept having no other foundation especially when they are found by common experience to be so The practises and examples following are such as these 1 Cor. 14. 32. The spirits of the Prophets are subject to the Prophets Now if the spirits of the Prophets in a particular Congregation must be subject to the censure of the rest in that Church then by way of equity and Analogy they are to be subjected to a greater company namely to the judgement of all the Prophets in a Province or Nation Thus Paul though an Apostle seekes to win credit and obedience even to those Orders
they cannot grow up in grace and knowledge as becomes a Church of Christ there may be also all barbarousnesse and disorder for want of gifts in government in these weake Officers all which tends to the prejudice and hazard of the Soules hence this is given as the great reason by Divines of the examination of Ministers before Ordination and that to be by learned and able men because as there is nothing more profitable to the Church then good Pastors so nothing more pernitious then bad and unlearned Ministers Secondly suppose they might chuse well namely able men both for parts and soundnesse in the faith and it were lawfull also for the people to ordaine yet it may so fall out according to their principles of a Church that these visible Saints cannot Ordaine Officers as having no gifts of prayer for publicke especially not able to conceive prayers concerning the action in hand namely the Ordination of a Minister neither had they any gifts to make publicke exhortations and admonitions to the Pastor of his duty nor be able to know what to say to him at the admission of him into his Office What shall be done now shall the worke be staid and the Church want a Minister till she be able to doe these workes and duties They may for ought can be said be long nay ever without Ministers and so without Preaching of the Word and Sacraments which cannot but be very prejudiciall to their Salvation But to grant them that which needes not be granted according to their principles that this Church shall have some Offices as suppose a ruling Elder yet when a Pastor is to be chosen these Elders who have a gift in government may not be able nor competent to try and examine the gifts and parts of a Pastor nay yeeld them to have a Pastor and the Church would now chuse a Teacher one single Pastor though able in his gift of Exhortation and application may not be so able to try the gifts requisite to a Teacher whose gifts must be for exposition and controversies to preserve pure Doctrine Hence Amesius speaking of calling of Ministers to a Church saith that here is need of direction and helpe of Presbyters both of the same Church and for the most part of the Neighbour Churches But if he were able to try and examine yet how shall this Teacher be ordained there being but one Minister if Ministers of Neighbour Churches may not joyne also consider if they doe not fall into that which they complaine against in the Episcopacy namely for one man to have the sole power of Ordination So that by all these particulars you may see the Assumption proved Reason III. T Is not to be thought that Christ would institute such a government of his Church which affords no helpe nor allowes no way or remedy no not for one time or prima vice for innocent persons that are wronged but where being no place for appeales the parties oppressing must be the sole Judges of the cause It is counted an unequall unreasonable thing in governements that parties should be judges at all much lesse the sole and that there should be no way for persons oppressed to be righted But now in this Independant Church Government there is no reliefe no not at first for injured persons nor way of appeale to others who be not parties to heare their cause and determine here onely parties are Judges and no others may be admitted As for instance in one of their congregations the greatest number of that Church as it doth and may oft fall out is against the Pastor or Teacher and some other members upon a difference in some points of doctrine and being the greater number the Elders also taking part with them they proceed most unjustly to censures of deprivation and excommunication Now if all the power lye independantly in this particular Church so as there may be no other as Synods to appeale unto to heare the cause and right them this Minister and brethren thus censured must lye under these oppressions without all remedy and be debarred from the ordinances of Christ without helpe what remedy there is in such cases as this we desire them to shew us and that such cases as this may not and doe fall out cannot be denyed Now that Christ should institute such a governement in his Church where 't is unlawfull for any but parties properly so termed to be sole Judges and where there is no possibility of redresse for the innocent in cases of injury which may and do ordinarily fall out is not a thing to be imagined by reasonable men t is spoken of by these men for a strange practise in the Bishops that they should be Judges in their owne cause and give votes in it though yet there be besides them three times their number of voyces in the house of Lords how much more unreasonable may they judge it in their way of Church governement where parties who are Judges be greater in number so that I may speake of the Independancy of their Congregations as Cameron speakes of the popular government of their Congregations * It is not credible that our Lord Jesus Christ who is both King of Righteousnesse and King of Peace would have government to be in this way which hath no meanes nor way for Righteousnesse nor peace in his Church besides the practice of the Church of Antioch recorded in Scripture for our example is against it and gives us ground for appeale to others out of that Church and not to have the parties the Judges Acts 15. 1 2. because the dissention and disputation was betweene Paul and Barnabas and them of Judaea who taught Circumcision therefore the Church of Antioch thought it not fit that Paul and Barnabas should determine and end it but sent to others Apostles and Elders who were not parties against them of Judaea and they shall determine for them all Else had not the dissention and disputation beene betweene Paul and Barnabas and certaine of Judaea and that in the particular Church of Antioch they were able to have determined it without sending to Jerusalem but the Church judged it unequall that they who were the parties in the controversie should be the Judges Reason IV. THe light and Law of Nature with right reason is against the Independancy of particular Churches dictating leading us to dependancy a subordination and a consociation in government In all societies and bodies it is thus by the dictates of Nature and it is found necessary amongst bodies naturall and bodies politicke that the severall parts and particular members doe joyne in one for the good of the whole and that the whole being greater then a part the severall parts should be subject to and ordered by the whole as in a mans body the foote though it hath its proper use and operation is dressed lanched and ordered not by it selfe but by the hands and eyes In Cities and great Townes
and they in one bed shall be so divided as that they shall not be of one Church nor worship God together in Word Sacraments Prayer but apart O how will this overthrow all peace and quiet in families filling husbands and wives with discontents and setting at variance Fathers and children each against other weakning that fervent love in those relations O how will this occasion disobedience contempt neglects of Governours from the inferiors of the family whilst the Governours be looked upon by them as not in a true Church O how will this toleration take away for every Saint must bee free to joyne himselfe voluntarily to what congregation he please that power authority which God hath given the husbands fathers and masters overwives children servants whilst that they shall joyne against their wills to such Churches and be stollen from them against their pleasure neiâ—her can the Governours be able to judge of their proâ—â— in the Word nor be certaine they sanctifie the Lords day according as God hath layd the charge upon them in the fourth Commandement when as the children and servants are of other Churches so that by these and many other things which will be found in experience this toleration will pervert disturbe that Order of Gods owne appointing namely the relations duties and workes of families which were there nothing else to be sayd against it this were enough God certainely appointing no such Church wayâ—â—s is crosse to the good and peace of families one orcer of God certainely not destroying another Now how strong this Reason is against this toleration I submit to the Judgement of that Court which hath the Legislative power they knowing well that both Churches and Common-wealths are made of families all issuing out from thence they being the Seminaries and Nurseries for both and if there be a ground-worke layd for disturbances divisions and disorders there what can be firme peaceable or sure Reason IIII. THere will be great danger of continuall Divisions distractions disputes amongst us not onely from the different forme of government and worship in their Churches and ours but from other Doctrines and practises held by some of them for the present as for instance that Saints when they dye goe not to heaven where Christ is but they goe to a third place the sitting with their Hats on at the receiving of the Lords Supper c. and others that will be dayly broached and then their Churches being Independant and not under the government of any out of themselves they will goe on without being hindred and whereas we have now too many new and strange doctrines we shall have nothing but errours and novelties broached and so greater contentions and breaches amongst us Reason V. THe most eminent Ministers in this Kingdome for parts grace and Labours can have little assurance of the continuance of their flockes to them if such a toleration be granted for they will draw away their people and admit them into their Churches and even gather and encrease their Churches out of the labours of the best Ministers the Ministers shall doe little else but spend and be spent for to fit men for them when Ministers have travelled in birth of children and should have comfort and joy in them then they will be stollen away This toleration upon any discontent taken or any light occasion of demanding dues or preaching against any thing they like not opens a wide dore and will invite them to desert their Ministers and what a sadding of the heart and discouragement in the worke of the Lord this must be to the Ministers of the Kingdome let all judge Reason VI A Toleration of Churches to bee erected as Independant to enjoy liberty and exemption from the estabilshed will be undoubtedly a meanes and way of their infinite multiplication and encrease even to increase them 30. fold so that if the Parliament could like to have more of the breede and have a delight to have multitudes to be exempted from the Ecclesiasticall Lawes of the Land which Parliaments never did no way like this for we see within this nine moneths though there be no toleration of their way yet having not beene lookt after how are they increased and multiplyed and that there will be a mighty encrease upon a toleration to say nothing of casting a snare upon the people by this to make doubts nor nothing of the wantonnesse and instability of many professours nor of the activenesse of many to spread these principles that their party may be considerable this may evince it In many if not in most Townes and Parishes it cannot be helped but that there are and will be for many yeeres men of no great popular gifts for preaching who also according to their principles not having beene brought up to it cannot so comply with their people now many that live in these Parishes seeing they may keepe their houses and places of abode upon the newes of a toleration will for the benefit of more powerfull practicall and zealous Preaching betake themselves to goe to their Churches which liberty they cannot have in the Churches established for the Law it is likely will provide for men to keepe to their owne Ministers where there is sufficient preaching and so will fall to their principles and so wee shall have upon this grouud swarmes of them Reason VI THe Prime and fundamentall principles of this Independant way upon which they erect their Church way and independancy are very prejudiciall dangerous and unsufferable to this Kingdome as for instances Saints qua Saints two or three of them or more they onely have an immediate independant power from Christ their immediate head to gather and combinde themselves into visible Churches without expecting warrant from any Governours whatsoever upon earth as also being thus gathered and joyned into a Church to chuse all officers among themselves and to exercise all Discipline and Ecclesiasticall Government even to Excomunication without and against the good will and consent of the Christian Magistrates but the Magistrates whether Kings and Princes or States they have no power but in all things of the Visible Church Christ is an Immediate Governour to the Saints having put none of his power out of his hands to any Magistrate whatsoever but though he hath given much power to Magistrates over goods liberties and lives of his Saints yet this Spirituall power of gathering and making Churches and of the power of exercising censures and Discipline so as it may not be exercised without their power and leave he hath not given them so that I desire them to consider and enquire whether this denying to Kings and Princes power and authority in causes Ecclesiasticall in the Church and giving all Spirituall Ecclesiasticall power immediately and independantly under Christ to the particular Congregations and not to the King be not against these Lawes and Statutes of the Land made in 26. Henry the 8. cap. 1. 25. yeere of Henry the 8. cap. 19.
and the 1. yeere of Elizabeth cap. 1. where it will be found that all Jurisdiction Superiority Spirituall and Ecclesiasticall as by any Spirituall or Ecclesiasticall power or authority hath beene or may lawfully be exercised for the visitation of the Ecclesiasticall state and persons and for reformation order and correction of the same and of all manner of Errours Heresies Schismes abuses offences c. shall for ever by authority of this present Parliament be united and annexed to the Imperiall Crowne of this Realme As also that no orders nor constitutions may be enacted in the Church without the Kings assent and hence the oath of Supremacie was appointed by Law for every Ecclesiasticall person to take hence I aske the Independant men seeing they give that immediate Ecclesiasticall power to their particular Churches which the Papists doe to the Pope whether they will take the oath of Supremacie or doe acknowledge in their prayers that title of the King Defendor of the Faith c. Secondly they hold that things lawfull in themselves as for instance set formes of Prayer acknowledged by them to be lawfull yet being enjoyned by Authority are now unlawfull so that though a Forme of Prayer be lawfull yet being imposed for order uniformity that alters the case a strange paradox that things lawfull in themselves tending to Order and Peace should become unlawfull when commanded 3 They affirme that Christian Princes Magistrates who are defenders of the Faith have no more to doe in and about the Church then Heathen Princes Some of them deny also and question that received axiome that the Magistrate is custos utriusque tabulae Saying of those Kings of Judah and Israel who medled in the Church with reformation and establishment of Religion that they did it not as Kings but as types of Christ so that I leave it to better judgement whether it be safe for a Kingdome to tolerate such Churches who maintaine and vent upon all occasions such kinde of principles and as the principles so the people for a great part of them be dangerous and insufferable heady refractory proud bitter scornefull despisers of Authority who though but a few comparatively and the Lawes standing have attempted not to suffer the publicke prayers to be prayed but what with singing what with clapping on of Hats in times of prayer what with reviling and threatning of Ministers have laboured to hinder their use Now if they dare attempt such practises and things being but a few the Lawes being point blanke against them and the Lawes establishing the other what will they not doe when they shall be multiplyed and tolerated if they come once to a great head we may feare they will not tolerate the Churches and Government established by Law but what insolencies and mischiefes will follow upon their toleration not onely in Ecclesiasticall government but in Civill I leave such who are experienced men in matters of Government to fore-see and Judge of but hereafter too late to remedie but I desire rather to pray against a toleration than to Prophecy of the wofull effects of it Reason VIII THese independant men where they have power as in new England will not give a toleration for any other Ecclesiasticall Government or Churches but in their owne way they would not suffer men of other opinions in doctrine and government to live within the bounds of their patent though at the furthest bounds but have banished them They were sent to from England by some godly Ministers their brethren men otherwise approved by them as being against Ceremonies who being in danger of leaving the Land sent to know if they might have liberty according to their Consciences to goe in a Church way something differing from theirs and not in this Independant Popular Government to which question you may reade the answer they could not grant any other forme of government but one seeing there is but one way of Church government layd downe in the Word and that unchangeable and therefore they cannot yeeld to it So others of them will nottolerate or admit into fellowship the godliest Christians unlesse they will enter into Covenant professe their faith submit to their Church Orders though they would be of their Church so that these men who now would faine have a toleration in this great Kingdome will not allow any in a remote Plantation nor in one of their small particular Congregations for feare of disturbing the peace of their Church and yet would have a toleration in this Kingdome never caring to disturbe the peace and good of the three Kingdomes which would be much hazarded by it but thus partiall men are and you may observe it t is ordinary for men when they are not in place nor have no power in Church or Common-wealth and hold also Doctrines and principles contrary to what is held and established then to plead for tolerations when as the same parsons comming to be in place and to have power wil not tolerate others to set up any way different from theirs And I beleeve those present men who here are endeavouring a toleration for their Churches had they the power in their hands to settle a Government we should have no Government tolerated nor Church but the Independant way and for this see The Protestation Protested what he thinkes of our Church and of what ever Government shall be established Reason IX AToleration may be demaunded upon the same grounds for all the rigid Brownists of the Kingdom and for all the Anabaptists Familists and other Sectaries who professe t is conscience in them and in some respects upon better grounds it may be moved by them as being perswaded we are no true Church then for these Semi-Separatists nay whether may not the Papists petition to and hope to have a toleration of Religion seeing it is Conscience in many of them as well as you and if once an exemption be given from the Religion established by Law to one sort why may not others thinke to have the same priviledge and therefore if ever the dore of Tolerations should be but a little opened there would be great crouding by al sorts to enter in at it Reason X. THe granting a Toleration of this Independant way whose first fundamental principle is that two or three Saints where ever or by what meanes soever they doe arise separating themselves from the world into the fellowship of the Gospell are a Church truely gathered and that they only have an immediate and independant power from Christ their immediate head to gather and combine themselvs without expecting warrant from any Governours whatsoever upon earth to make a Church doth make way for any thing for Libertinism or for any opinion in the world that so all who fall into any Doctrine or any who like not their owne Ministers and Church Government either because they restraine them from sinne or keepe them to Gods Ordinances they may goe three or foure
the wayes of peace and Communion with any who agree in the maine and have something of God and Christ in them The practise of Anicetus and Polycarpus with that of Cyprian are infinitely pleasing to me and I wish they were more imitated Polycarpus and Anicetus in the difference about keeping of dayes though neither of them could perswade the other to change their custome yet they kept fast the bond of Christian fellowship Anicetus admitting Polycarpus to the Communion of the Roman Church and departing in peace one from the other Cyprian though he erred in the point of rebaptization yet he would not condemne them rashly who were of a contrary opinion nor refuse Communion with them professing that for the difference of opinions he would not breake the Lords peace with his Colleagues nor remove any that was of a different minde from him from the right of Communion So that men may be tolerated in their differences of opinions so long as they keepe Communion with a Church and submit to the Discipline and Orders so as to be peaceable and not to speake against what 's established by common consent nor practise to the scandall and contempt of the Magistrates and Church But if a few men halfe a dozen or halfe a score Ministers refuse Communion with a Church rending from the body by setting up of a Church against a Church Preaching and venting their opinions every where to the disturbance of a Kingdome and the drawing of Disciples after them though they were Ministers of gold and had the tongue of men and Angells yet they should not have a Toleration upon which subject they may read a Calvins last Epistle to Farellus wherein Calvins counsell concerning Farellus Colleague is this That if he will not be reduced to Order the Ministers should tell him that he is not to be reckoned of as a brother who doth disturbe the common Discipline by his contumacie This was ever a custome in the Church which was decreed in ancient Synods that who would not subject to the Lawes of common Discipline should bee put by his place Neither is the authority of men here to bee sought after when as the Spirit of God pronounces of such 1 Cor. 11. 16. That the Church hath no custome of contending So that in all this discourse against a Toleration I have not written out of violence of Spirit cruelty or ill will to the men for I love and respect them though for the present in an errour but from a zeale to the Glory of God and the good of this Church for the preservation of purity of doctrine holinesse of life and peace which cannot stand with a Toleration and though I be earnest in this cause t is not from suddaine apprehension or passion for I have had long thoughts of this Church way and I doe apprehend more evill in it than men doe see at first or than the Independants can see it being their owne cause and they many wayes engaged in it O that the Independant Ministers would with an impartiall desire of satisfaction consider what hath beene written and be perswaded to lay aside all thoughts of setting up separated assemblies and come and grow into one body joyning in one way with us For which end I will commend to them the Councell of b Calvin given in a like case concerning a Minister who dissented from the the rest of his fellowes Let him remember amongst other things what Paul requires in a Pastor this is not the last that he ought not to be selfe willed that is addicted to his own proper judgement and certainely this is one of the chiefe vertues of a good Pastor so from the whole heart to feare contentions that he may never dissent from his brethren unlesse it be for causes greatly necessary Now considering what they may enjoy in this Church as I have before shewed at large in the Answers to the three Reasons some circumstances about the manner and forme of Discipline as the exercising of it Independantly cannot be a cause greatly necessary especially if we will beleeve Calvin c who affirmes that the Scriptures expresse the substance of Ecclesiasticall Discipline but the forme of exercising it because t is not prescribed by the Lord it ought to be ordered and appointed by the Ministers for edification Please not your selves in your opinions be not so addicted to your owne judgement for t is certaine saith Calvin d that every mar who is addicted and wedded to his owne judgement so soone as ever an occasion offers it selfe will be a Schismaticke of which reade more in that place And thus I have delivered my owne soule hoping that either our brethren will withdraw their Petitions so as they shall never be read in the Honourable House of Commons or if they should I hope the House will cast them out for I am perswaded it shall never be sayd of this Parliament in the ages to come that they were the first that opened a dore for Tolerations and for setting up of Churches against the Church which if ever that dore should be opened which God of his mercy keepe shut I leave it to their great wisedomes to fore-see what infinite evils would in processe of time come upon this Kingdome and whether the succeeding generations would not write in their Chronicles and Histories as is written of Naaman 2 King 5. 1. Now Naaman was a great man with his Master and honourable because by him the Lord had given deliverance unto Syria He was also a mighty man in valour but he was a Leper Such a Parliament was great and Honourable because by them the Lord gave deliverance unto England it was also a mighty Parliament for executing justice and for making such and such excellent Lawes but it granted a Toleration whether this would not cast a darke shaddow upon their glorious light and be as a dead flye in the Oyntment of the Apothecary I humbly submit to their judgement But to conclude this discourse both against Independancie and against Tolerations the day is shortly comming will try all and I rejoyce in the thoughts of it in regard of the accounts I shall give about this controversie of Separation nothing doubting but in that great day Christ of his rich grace pardoning the weaknesses that have may and doe cleave to me in the manner of managing it will owne my whole worke and endeavours against that way of Separation as stirred up by his owne Spirit and followed all along by his Spirit enabling mee in it and to it above my owne strength and though I expect many censures and reproaches from that sort of men yet then I shall have prayse with God and the reward of all my labour for truth love peace and holinesse which I aime at in this and all other Discourses about this Controversie FINIS Melch. Adam vita Oecolamp pag. 53. Melch. Adam vit Bucer p. 213. Melch. Ad. vit Tosan pag. 702. Melc Ad vita