Independency Not Gods Ordinance, Tract (4 of 5)
But to begin with Chriſts commiſſion to his Apoſtles, Matth. 21. verſe 19.20. Goe yee therefore, ſaith Chriſt and teach all Nations, baptizing them, In the Name of the Father, Sonne and holy Ghoſt; teaching them to obſerve all things whatſoever I command you, and lo, I am with you, even to the end of the world, Amen. And in the 16. of Mark verſe, 15, 16. He ſaith unto them Goe yee into all the world, and preach the Gospell unto every creature: He that beleeveth and is baptized ſhall be ſaved, but he that beleeveth not ſhall be damned. And in the 26. of the Acts, Saint Paul after he had declared the manner of his converſion to King Agrippa he likewiſe made knowne unto him the commiſſion he had received from Chriſt Jeſus, in the words following, verſe 15, 16, 17, 18, 19, 20. And I ſaid, who art thou Lord? and he ſaid, I am Jeſus whom thou perſecuteſt; but riſe and ſtand upon thy feet, for I have appeared unto thee for this purpoſe, to make thee a Minister and a Witneſſe, both of theſe things which thou haſt ſeene, and of thoſe things in the which I will appear unto thee, delivering thee from the people, and from the Gentiles, unto whom now I ſend thee to open their eyes, and to turne them from darkneſſe to light, and from the power of Satan unto God, that they may receive forgiveneſſe of ſinnes, and an inheritance among them which are ſanctified by faith which is in me; whereupon I was not diſobedient to the heavenly viſion, but ſhewed firſt unto them of Damaſcus and at Jeruſalem, and through all the coasts of Judea, and then to the Gentiles, that they ſhould repent and turne to God, and doe works meet for repentance.
Out of theſe ſeverall places, from the commiſſion of Chriſt given to his bleſſed Apoſtles, and to all Miniſters and preachers of the Goſpel to the end of the world: here obſerve theſe things, Firſt, that their bounds and limits were ſet them, how farre they ſhould goe in their teaching all Nations, and beyond which they might not paſſe; and they were theſe, that they ſhould teach no other things but what Chriſt commanded them and appeared to them in, and for the which they had his word and warrant; and ſo long as they ſhould do this, he promiſed them and all that ſhould ſucceed them in the Miniſtry, to the end of the world to be with them. We alſo further obſerve the condition in the executing of this their commiſſion, they were to propound unto all Nations and people upon which they were to be admitted in to the Church, and that was faith and repentance, and they were to receive all ſuch as beleeved and were baptized, and that upon the profeſſion of their faith and repentance, without any further teſtimony of others, unleſſe they had bin formerly knowne to be open enemies and perſecutors of the Church, and then they were juſtly to be ſuſpected, till they had given publicke evidence by witneſſe to the Apoſtles and Miniſters of their true converſion, as it hapned to Paul, who for a time the Diſciples feared, Acts 9.26, 27. till they had better information and proofe that he now preached the faith that he had once perſecuted and had, ſuffered for it, which is the onelyonly preſident we have in all the Acts of the Apoſtles of any that were refuſed to be admitted into the comunion & fellowſhip of the Apoſtles; as I remember (for he was a Miniſter before) but all the other that came in were admitted upon their own offer, if they tendred themſelves and imbraced the Goſpel & were baptized, and that without any reluctation or ſcruple. The third thing we may obſerve, is that this comiſſion was delivered only to the Apoſtles & Miniſters of the Goſpell and that it was their place onelyonly, who had the Keyes delivered unto them to open & ſhut the doors of the Church, to admit ſuch as they thought for their faith, knowledge and repentance were ſufficiently qualified and fitted to be made members; and to refuſe ſuch as they conceived not fit to be received into the fellowſhip of the Church, either for their ignorance or other ſinnes and offences; and to caſt ſuch out of the Church, as through their malverſation declared themſelves to be no beleevers: for the commiſſion was onelyonly delivered unto the Apoſtles and Miniſters, that they ſhould admit who ſo ever beleeved and were baptized; and they that beleeved not and would not be baptized, were not to be admitted, This commiſſion I affirme, was onelyonly given to the Apoſtles and Miniſters, and it was and is that office that peculiarly belongeth unto them.
And if we looke into the method of Gods dealing with his Church in all ages, under the Law and under the Goſpell, both for the admitting of any into the Church as members and officers or the caſting out of any; and to all the practice of the Prophets and Prieſts of the old Teſtament, or the practice of John Baptiſt and the bleſſed Apoſtles in the time of the new Teſtament; we ſhall finde, that they that were admitted into the ſociety and fellowſhip of the Church, were by the Miniſters onelyonly under both the Teſtaments received, and to them the people by God himſelfe were ſent, and they ſent unto the people for this purpoſe. And for proofe of this I now ſay, I will firſt begin with the old Teſtament, a few teſtimonies of the which may ſerve for the confirmation of that truth, as that of Malachi 2. ver. 4, 5 6, 7. And yee ſhall know that I have ſent this my commandement unto you, that my covenant might be with Levy, ſaith the Lord of hoſts. My covenant was with him of life and peace, and I gave them to him, for the feare wherewith he feared me, and was afraid before my name. The law of truth was in his mouth, and iniquity was not found in his lips, he walked with me in peace and equity and did turn many away from iniquity; for the Prieſts lips ſhall keepe knowledge, and they ſhall ſeeke the law at his mouth; for he is the meſſenger or angell of the Lord of hoſts. A ſufficient teſtimony to prove, that the Miniſters onelyonly under the old Teſtament had the power given them of admitting of any into the fellowſhip and communion of the Church, and that all the people were directed to them as the Meſſengers and Angels of the Lord of hoſts, if they deſired to be admitted into the Church. And ſo Jeremy and Ezekiel, as we read in the firſt chapters of both their propheſies, and the ſame may be ſaid of all the Prophets, they were ſent unto the people. The people were to be directed by them and the Prophets and Prieſts onelyonly had that power delegated unto them of proclaiming both mercies and judgements, and of receiving into the Church ſuch as ſhould come unto them. And under the new Teſtament in the third of Matthew we finde Jeruſalem and all Judea, and all the regions round about Jeruſalem going out to John the Baptiſt, and were baptized of him, and admitted into the Church by him alone without the people; and the ſubſtance of his preaching with his manner of admitting of members into the Church, and the conditions upon which he received them, and what the people did before their admiſſion, is all fully ſet downe in the third of Luke and the ſeventh. And for the ſumme of his preaching, it is ſaid, verſe the third, that it was the baptiſme of repentance for the remiſſion of ſinnes. And for thoſe that came unto him, as the common people, the Publicans and the Souliders, they all aske Iohn what they ſhould doe? and after he had inſtructed them ſeverally their duties, and told them upon what conditions they might be admitted, it is ſaid in the ſeventh of Luke verſe 29. that all the people that heard him, and the publicans juſtified God, being baptized with the baptiſme of Iohn; but the Phariſes and the Lawyers rejected the counſel of God againſt themſelves, being not baptized of him. So that by Chriſts owne teſtimony (the Phariſes and Lawyers onelyonly excepted) all that came to him were baptized and admitted into the Church without the conſent of the people. And ſo we finde in the Goſpell of Saint Iohn, cha. 3.4. yea, through the whole booke, that the people every where made their addreſſes to Iohn the Baptiſt, and to Chriſt and his Apoſtles onelyonly; and that as many as came to Chriſt unfainedly, were received by him and his Apoſtles, and none upon the offer of themſelves, if they accepted of the conditions and were baptized were ever refuſed. And we finde further, that when our Saviour had at any time clenſed and cured the Lepers, he ſent them to the Prieſts for to be admitted by them into the communion of the Church, from which their noiſome diſeaſe, as a type of ſinne, had for the time excluded them.
But now to goe on, after the reſurrection and aſcention of Chriſt, and that the Apoſtles had received the gifts of the holy Ghoſt, and at their firſt entring upon their miniſtry, had preached unto the people, & that the people were pricked in their hearts when they heard them; it is ſaid that the people addreſſed themſelves onelyonly unto Peter and the other Apoſtles, ſaying, Men and Brethren what ſhall we do? Then Peter ſaid unto them, Repent and be baptized every one of you in the name of Ieſus Chriſt for the remiſſion of ſins, and ye ſhall receive the gifts of the holy Ghoſt, &c. Act. 2.37, 38. then they that gladly received the word were baptized, and the ſame day were added unto them about three thouſand ſoules.
Here we may obſerve theſe two things: The firſt, that the Apoſtles by themſelvs alone, without the multitude or Church admitted the people into the ſociety & company of beleevers. Secondly, that in the execution of their commiſſion, they did nothing but according to their warrant, and according to their injunction that was given unto them by Chriſt, they propounded no other condition or termes for their making all and every one of them members of the Church but baptiſme and repentance; the which when the people had accepted of, they were forthwith admitted, and that upon their owne word and teſtimony, without any more adoe, or further inquiry. Concerning the ſoundneſſe of their repentance, without any witneſſe from others of their converſation, and without the voyce, allowance or approbation of the people, or the multitude of beleevers in Jeruſalem, much leſſe of the whole Church, who were never joyned with the Apoſtles in their comiſſion or conſulted with by them, whether they ſhould be admitted or no into the fellowſhip of the faithfull, or demanded or asked by the people whether it were not fit that they ſhould take ſome time of further conſideration, that they might walke with them, to the end that they might behold their converſation, and by their owne experience might further be confirmed that their converſion was ſound and well: Neither did any call for at their hands, that they ſhould make a publike confeſſion of their faith to the Church, and give in evidences to the Congregation, that they were converted really, or that they ſhould take a private covenant, or enter into the church by way of a peculiar covenant: nothing of all this is ſpecified: But it is onelyonly related, that the people upon their being pricked in their hearts applied themſelves unto the Apoſtles, and that the Apoſtles by their owne authority, and that power that was delegated unto them without reference to the church or people, admitted them into the number of beleevers.
We further may take notice, that when the Angell appeared unto Cornelius in the tenth of the Acts, he ſent him unto Joppa, to call for one Simon, whoſe ſurname was Peter; he did not ſend him unto the Church in Joppa. And it is related, that when Peter came to Cornelius, and that he had recited unto him the manner of the viſion, and that he was commanded by the Angell to ſend for him; it is further alſo declared what Peter there did, and that he ſaid, of a truth I perceive that God is no respecter of perſons, but in every Nation, he that feareth him, and worketh righteouſnes is accepted with him. And after a Sermon made unto Cornelius and all that were aſſembly there with him; It is ſaid, that the holy Ghoſt fell on all them that heard the word, and that all the beleevers that came with Peter were aſtoniſhed at it, for they heard them ſpeake with divers tongues and magnified God. Then anſwered Peter, can any man forbid water that theſe men ſhould not be baptized, which have received the holy Ghoſt as well as we? And he commanded them to be baptized in the name of the Lord. Here we ſee firſt, that Peter was ſent unto, and not the Church: Secondly, that he admitted Cornelius and thoſe that were with him into the number of beleevers and into the fellowſhip of the Church by his owne authority, and never conſulted with the Church to aske their leave or voyce but concludes the buſineſſe with an interrogation which hath a greater force of binding that no man ought to hinder any beleever from comming into the ſociety of the Church and communion of Saints, in whom the graces of God ſpirit evidently appeare as in theſe; ſo that if either the Miniſters come into their houſes, or they goe into the Miniſters and make ſufficient teſtimony by themſelves of their faith and that they feare God, of what nation ſoever they be, they are by the Miniſters to be admitted; the congregation hath nothing to doe to hinder any ſuch, nay, they may not, it is more than belongs unto them; neither did thoſe that came with Peter intermeddle in that buſineſſe or require a covenant at their hand, or a publike confeſſion of faith.
Againe when the Lord of his infinite mercy was purpoſed to reveale himſelf unto the Eunuch in the 8 of the Acts, he ſendeth Phillip the Evangeliſt unto him, whom he found reading in his Chariot, the propheſie of Iſaiah, and after that he had interpreted unto him that propheſie and preached unto him Jeſus and Baptiſme in his name it is related that when they came unto acertaine water the Eunuch ſaid unto him, what doth hinder me to be baptized? and Philip ſaid if thou beleeveſt with all thine heart, thou mayeſt: And he anſwered and ſaid, I beleeve that Jeſus Chriſt is the Sonne of God: and he commanded the Chariot to ſtand ſtill and they went downe both into the water, both Philip and the Eunuch and he baptized him. Here we ſee that Philip and not the Church was ſent unto the Eunuch and that Philip by his owne authority, and upon the Eunuch his owne teſtimony, without any reference unto the Church or without conſulting with the Congregation admits him into the number of beleevers, and makes him a member of the Church and here was neither a publik confeſſion required of him by any of the Church, or any covenant exacted by the people: and ſo when Saul in the 9. of the Acts was fallen downe out of aſtoniſhment, and afterwards was converted as the ſtory there fully declareth the whole manner of it, the Lord ſent one Ananias a Diſciple and Miniſter unto him; he did not ſend the Church unto him, neither did Ananias when he came to Saul, ſay unto him. I will conſult with the Church to ſee whether they will admit thee to be a member, for thou haſt greatly waſted the Church, and made havock of the Saints, and therefore I will have their approbation and conſent, and I will have thee firſt walk with the Church ſome time, that they may behold thy converſation, and then thou ſhalt make a confeſſion of thy faith publikely before the Congregation, and give in thy evidences of the truth of thy converſion and enter in a private and ſolemne covenant, and ſo be received and admitted. But without all this adoe he baptizes Paul and admitteth him into the number of beleevers, and makes him a member of the Church, and that by his ſole authority, and he was received immediately among the Diſciples at Damaſcus without any reluctation, or ſo much as any ſcruple, and ſtrait-way he preached Chriſt in the Sinagogue that he was the Son of God; he was both ordained and put in office without the approbation and conſent of the people, who knew nothing of the buſineſſe, but onelyonly ſtood amazed, and ſaid, Is not this he that destroyed them which called on this name in Jeruſalem, and came hither for that intent, that he might bring them bound unto the high Prieſt? The Miniſters in thoſe dayes when they were all taught of God, they onelyonly admitted members by their owne authority into the Church, without the approbation of the people; but in theſe our dayes, wherein people have gotten itching eares, and teachers after their owne humours (ſuch as S. Paul ſpeaks of in his Epiſtles to Timothy) they teach a new doctrine, and bring forth new borne lights, to the darkning of truth it ſelfe, and to the bringing in of confuſion on all things. See what Saint James ſaith in his 5. chapt. to all Churches and Chriſtians in the world, It any man ſick, ſaith he? let him ſend for the Presbiters of the Churches, and let them pray over him, &c. and the prayer of faith ſhall ſave the ſicke and the Lord ſhall raiſe him up, and if he have committed ſins, they ſhal be forgiven him. The Apoſtle James here ſends all Chriſtians to the Presbiters of every Church, who had the power of the Keys delegated unto them for ſpirituall comfort, and whoſe office onelyonly it was to pronounce pardon and remiſſion of ſinnes unto the ſick upon their true repentance, if they had offended and ſinned againſt God in the time of their health, and ſo ſcandalized the Goſpell and the Church; and it was the Presbiters place and office to admit them againe into the fellowſhip and communion of the Saints upon their cordiall and unfained repentance, and that without asking the Church any leave; for as the Presbiters onelyonly had the power of caſting out offenders out of the Church, ſo they onelyonly had the authority of receiving them in againe upon their repentance, and not the Church; ſo if we look into all thoſe Epiſtles that were written unto the ſeven Churches of Aſia in the 2. and 3. of the Revelations, we ſhall find them all directed to the Angels of the ſeven Churches, which is as much as to ſay, to the preſidents of every ſeverall Presbitry eſtabliſhed and conſtituted in every one of thoſe Churches; which is a ſufficient argument to me, to prove a Counſell or Colledge of godly Miniſters in every one of thoſe Cities, according to that of Paul to Titus chap. 1. ver. 5. for this cauſe left I thee in Creet that thou ſhouldeſt ordaine Presbiters in every City, not one but many. And in the 14. of the Acts ver. 23. And when they had ordained them presbiters in every Church, &c. many Presbiters, a Colledge of them was appointed to every Church: and ſo in the 20. of the Acts, there were many Presbiters who had the charge and government of that Church committed unto them in common, ver. 28. there was a Colledge of them conſtituted in that church, and therefore for order ſake (which the light of nature teacheth) they muſt have a Preſident, who by the way of excellency, and to diſtinguiſh him from the other, is called an Angel, as the inſcription of the Epiſtle Rev. 11.1. declares, ſaying, Unto the Angel of the church of Epheſus. As in our dialect, when we ſpeak of the great counſell of the Kingdome or of the reverend aſſembly of Divines, if there be occaſion of diſtinguiſhing the Preſidents of thoſe councels from the other Judges in thoſe aſſemblies, we ſay, Maſter Speaker in the Houſe of Lords or Commons, or of the Preſident of the Miniſters, we ſay, Maſter Prolocutor; and if any have occaſion to write to either houſes or to the Aſſembly, they direct their letters to the Speakers, or to the Prolocutor, who communicates them to each Aſſemblies, as being the Preſidents of each Society, and yet none of all theſe Preſidents by that their place of honour and eminency have any more power or authority then the reſt, but onelyonly in the caſting voyce when the parties upon any occaſion are for number equall, and for appointing of the times and places of meeting, and for the methodicall and orderly carriage of the buſineſſes; yea, it is ever obſerved, whereſoever there is a Preſident, there is a colledge or councell, or a court, nature dictates this, and the cuſtome of all nations proves it: and withall, by the ſame light of reaſon, that counſell or colledge to whom God himſelfe writes and directs his letters for redreſſing of abuſes, has the power in their hands for the rectifying of things amiſſe & that it peculiarly belongeth unto them as to the Magiſtrates inveſted with authority, to order things according to direction, and to puniſh and caſt out offenders; and that by their owne power, without the conſent and approbation of the people, as it is now in the great Counſell and Parliament of the Kingdome; who make not the people acquainted with what they have to doe, but ſo farre as it pleaſeth themſelves, and not out of any duty: and ſo it was in the government of Gods Church by the firſt conſtitution, every Church conſiſting of many congregations, were governed by a colledge of Presbiters, as that of Jeruſalem, and this of Epheſus, and the other ſix Churches; in all the which the Preſbiters by their ſole authority governed them according to Gods Word, without taking the people in to counſell with them, who were no where joyned in commiſſion with them: and therefore it is moſt apparent by thoſe examples I have now produced, and many more that might be added; and from the commiſſion that Chriſt gave to the Apoſtles, and in them to all Miniſters, that the people had not their voyces, either for the admitting of any to be members in any church, or in the eaſting out of any for their delinquency much leſſe have they authority to require a publike confeſſion of their faith to be made unto the congregation, or to exact of them to bring in the evidences of their true converſion, or to require that they ſhould walk with them ſome time before admiſſion, or to enter into a ſolemne private covenant before they be admitted as members, for we have no preſident for any of theſe things in Gods Word, much leſſe any command, only in Acts the ſixt, there is mention made, that the Apoſtles for the freeing of themſelves from all unneceſſary incombrances, and that they might the better attend upon their miniſtry and preaching, gave the people liberty to make choice of their owne Deacons, but ſtill keeping the power of ordaining them in their owne hand, which alwayes was arbitrary in them whether they would exerciſe it or no, neither would the Apoſtles have ordained them, unleſſe thoſe that were to be ordained, had been man ſo qualified as they had appointed; for otherwiſe, it lay in their choyce whether they would ordain them or no. But that ever the congregation or people had the power of admitting of members, or of ordaining of Officers, it is no where extant in Gods Word: But that the women ſhould have a voyce in the Church, either for receiving in, or caſting out of members or officers, or ſhould have any thing to doe with Peters Keys, it is againſt the law of God and nature: For Paul in the firſt Epiſtle to the Corinths, 14. makes it one of the marks of confuſion in any Church where women have their voyces, ſaying, God is not the Author of confuſion, but of peace, as in all the churches of the Saints; and in the next verſe following in expreſſe words ſaith. Let your women keep ſilence in churches, for it is not permitted unto them to ſpeak, but they are comanded to be under obedience as alſo ſaith the law: and if they wil learn any thing, let them ask their husbands at home, for it is a ſhame for women to ſpeake in the church. And what S. Paul writ to this Church of Corinth he writ to all Churches, and proclaims that what he writ to them were the commandements of the Lord, ver. 37. ſo that God had commanded that the women ſhould not ſpeak in the Church, and ſayth that it is a ſhame they ſhould: and yet in theſe our dayes, and in many of the new congregations, they have their voyces in chooſing of officers and admitting of members, and have all of them Peters Keys as their Girdle, and make learned parts of ſpeech in the congregation, and diſpute queſtions and debate of matters and give their reaſons con & pro as it is credibly reported and others of them ſet forth and print learned Treatiſes in polemicall divinity with great applauſe and admiration of the Independent Miniſters who cite their authority, and quote them in their writings as claſſicall authors, to the ſhame of the Nation and ludibry of Religion: and howſoever there is not any that ſhall more honour the truly vertuous and pious of that ſex than my ſelfe, yet I muſt confeſſe when I ſee how farre they become tranſgreſſors of the law of God & do thoſe things that the holy Apoſtle hath not onelyonly forbidden but proclaimed a ſhame; I cannot but exceedingly blame them, & thoſe Miniſters that allow of and approve of ſuch rebellion againſt God and nature. And as if it had been the ſpecial care in the Apoſtle to prevent this evill of womens intermedling in matters of the Church, he foreſeeing the confuſion that would be brought in upon it: In his firſt Epiſtle to Timothy, and in him to all Miniſters, to whom the government of the Church was committed, he gives him direction how to behave himſelfe in the houſe of God, which is the church of the living God; in cap. 2. ver. 11.12. he ſaith Let the women learne in ſilence, with all ſubjection; for I ſuffer not a woman to teach, nor to uſurpe authority over the man but to be in ſilence; for Adam was firſt made, then Eve; and Adam was not deceived, but the woman being deceived was in the tranſgreſſion &c. Here the Apoſtle again and agun twice in theſe few words, enjoyns them ſilence in the church, and impoſes upon them ſubjection and obedience: I ſuffer not, ſaith he a woman to teach or to uſurpe authority over the man, but to be in ſilence; and he giveth his reaſons of this his command, becauſe ſaith he Adam was firſt made not by the woman nor of the woman, but the contrary; and therfore ſhe may uſurpe no authority over the maſculine ſex eſpecially in Gods matters and ſhee is to be the diſciple if the man, and not the man her ſchollar: and therefore that ſuperiority that the God of order had eſtabliſhed upon the man in the firſt creation, he doth now re-eſtabliſh upon him againe in his holy Word, after all things through ſinne had been diſordered and confuſed; and commands the woman to be both ſubject and ſilent eſpecially in the Church. Another reaſon of this his command is, becauſe the woman was firſt in the tranſgreſſion, and was the cauſe of Adams fall, as he accuſes her, and her diſputing and voycing of it then brought confuſion upon all mankind; and for this her ſo doing. S. Paul concludes for ever hereafter, that ſhe ought to hold her peace & be in ſubjection to her husband, and ought to learne in ſilence at home, but more eſpecially in the Church; for if they come to voyce it once again in the Church. as Eve brought confuſion upon mankind by her diſputation and reaſons, ſo theſe with their loquacity and babble and confuſion of voyces. will bring in a new Babel into the Church and State as they have prettily well already begun to doe. Saint Paul ſaith, I ſuffer not a woman to teach, nor to uſurpe authority over the man, but to be in ſilence. Here the Apoſtle as in the place above cited, out of the Cor. chap. 14. commands them ſilence and permits them not to ſpeak, and expreſly forbids them to uſurpe authority over the man that is, the virill ſex. Now I appeale unto any underſtanding creature, whether or no, to make large parts of ſpeech in the Church (as many of them upon occaſions doe) and diſpute and give their reaſons con & pro, be not to ſpeak in the Church? and whether to have their voyces in either admitting of members or officers, or in the caſting of them out, be not to uſurpe authority over the man? for all the world knowes, that they that have the power in their hands of either admitting of any into the fellowſhip or communion of the Church, or of hindring their comming in, or have their voyces for the caſting of them out when they are received, exerciſe and uſurpe authority over thoſe they ſo deale with; and therefore they doe againſt the expreſſe prohibition of the Apoſtles, and all thoſe women that have uſurped this authority, and all thoſe Miniſters that have permitted them ſo to doe, or tanght this doctrine unto them, are all guilty of great contumacy againſt God, and ought ſeriouſly to repent for this their temerity and rebellion, and it will be the immortall honour of thoſe women that have not intermedled; & if there be not ſome ſpeedy courſe taken by authority to forbid ſuch diſorder, we may promiſe nothing to the Church and whole Kingdome but confuſion. It has ever been obſerved that Hermaphrodite counſels in any Kingdome or country, when women that are ſubjects intermeddle in government and matters of ſtate, that that Kingdome and country is very craſed and not far from ruine and deſtruction; and we need not look into many ages or countries for preſidents of this kind; & if hermaphrodite counſels in Kingdoms has ever been ſo fatall unto them, what may any man think in time will become of this Church and Kingdome, when the women have gotten Peters Keys at their girdle, and have their voyces in many congregations, and a power of ordering and diſpoſing of things in Church affaires? certainly; nothing but confuſion can be expected; for this their doing is againſt the expreſſe command of God, who is the God of order, and injoynes the contrary: yea, it is not onelyonly againſt the law of God, but againſt the very law of nature and the practice of all Nations; for never was it yet heard of in any well governed city, or common wealth, or Kingdome, that women that were ſubjects had their voyces in chooſing officers or Burgeſſes, or making of freemen, or disfranchiſing of them, or were permitted ſo much as to ſit in counſell with them, much leſſe to rule and give lawes to others out of their owne houſes: And therefore as it is a thing odious to God and man, and that which is a ſhame to that ſex it ought to be caſt out of all wel-governed Churches and States; and as the women ought to know their places, ſo ought all men that are under obedience to learne their duty, and not to take upon them that which God never gave unto them, as to have their voyce either in making of members in Churches, or caſting of them out, or of ordaining of officers, or of impoſing lawes upon others, either of making publike confeſſions before the Congregations, or of producing evidences of their converſion, or that they ſhould walk with them ſome time that they might behold their converſation, or of impoſing a covenant upon any that ſhall be admitted; for all rule and government in the Church is put into the hands of the Presbiters, and does not belong unto the people or multitude, neither may the Presbiters uſurpe authority, but they alſo muſt exerciſe it onelyonly, according to the commiſſion given unto them by Chriſt, they may not tranſgreſſe it or goe beyond it in the leaſt thing; and therefore when many of the brethren call for a publike confeſſion of mens faith to be made in their new Congregation and the evidences of their converſion to be produced, and impoſe a covenant upon them before they admit them to be members of their Church, (as if they had lived before in infidelity; Who notwithſtanding were knowne to be holy and godly Chriſtians, and as true beleevers as any that now live in the world) and think them onelyonly Chriſtians and beleevers that doe as they would have them, and count of others that will not conforme themſelves to their cuſtomes and novelties, but as the off-ſcowring and refuſe and no Chriſtians: I ſay it is an intolerable uſurpation, and a thing that was yet never before practiſed in the world, in any Church either Jewiſh or Chriſtian till theſe dayes, and therefore they goe beyond their commiſſion in ſo doing; for God in his commſſion to his Apoſtles and all Miniſters, bids them admit of all that come in and beleeve and are baptized, he quencheth not the ſmoaking flax nor breaketh the bruiſed reed; now then, when they know thouſands in this Kingdome that doe beleeve, and are men of unblamable lives, and ſuch as would lay downe their lives for the faith once delivered unto the Saints and are baptized; what have they to doe to lord it over them, and to hinder them from communicating in the Ordinances and to be admitted into Church-fellowſhip with them, or to debarre them from the communion of the Saints? Me thinks the viſion to Saint Peter in the tenth of the Acts ſhould teach ſuch men their duty, When God ſaid unto Peter riſe kill and eat, Peter ſaid not ſo Lord, for I have never eaten any thing that is common and uncleane; and the voyce ſaid what God hath cleanſed call not thou common. And this, ſaith the Scripture, was done thrice, that by the mouth of two or three Witneſſes this truth might be confirmed to Peter and all other Miniſters, not to call thoſe people common, prophane and uncleane, and to count them but rubbiſh, whom God hath graced with the gifts of his holy Spirit, and hath ſanctified, and ſuch as beleeve in Jeſus Chriſt and are baptized as well as themſelves, and ſuch as ſtood to the truth when they durſt not ſhew their faces, but ran from the Cauſe and deſerted it, or at leaſt temporized, and ſuch as if the like occaſions were offered, would manifeſt unto the world (by Gods aſſiſtance) that their lives and all they have ſhould not be deere unto them for the teſtimony of Jeſus; and yet ſuch as theſe muſt be debarred from the communion in their aſſemblies, unleſſe they will conforme to their new-borne traditions; for theſe are no traditions of the Elders, but of the younger: and if Chriſt in his time ſharply reproved thoſe that brake the Commandements of God through the traditions of men, and deeply reproved the Miniſters in thoſe dayes for teaching the people to preferre the traditions of the Elders before the commandements of God, and for teaching them the feare of God after the precepts of men: What ſhall we think thoſe Miniſters will have to anſwer at the dreadfull day of judgement, when they ſet up their traditions in the Church of God, and preferre them before the Commandements of God? and what can any man think of the condition of that people, that account of ſuch novelties as the Oracles of God, and violate the law of Love, and make rents and ſciſmes in the ſeameleſſe garment of the Church through theſe traditions? Surely whatſoever they may promiſe to themſelves, their condition is very dangerous; for our Saviour ſaith, Woe be to thoſe by whom offences come, Matthew 18. and whoſoever ſhall offend one of theſe little ones that beleeve in me, it were better for him that a milſtone were hanged about his neck, and that he were drowned in the depth of the ſea. And whether this be not to tranſgreſſe the Commandements of God through their traditions and to offend thoſe little ones that beleeve in Chriſt, when they will not receive ſuch into the communion and fellowſhip of the Church, as beleeve and are baptized, but count them as aliens and ſtrangers, yea infidels and rubbiſh, I referre my ſelfe to any that is but of ordinary underſtanding? For Gods command unto all Miniſters was, that they ſhould admit all ſuch into the Church as beleeved and were baptized upon their deſiring it, without any confeſſion either private or publike, or entring into any covenant: Now this command of God they tranſgreſſe by their traditions, and keepe out many thouſands of beleevers through the Kingdome, as unholy, and as having no right to the Ordinances, becauſe forſooth they will not obey their new-born lawes and traditions; for where did ever God command that no beleevers ſhould be admitted into the Church except they made a publike confeſſion of their faith, and walked ſome time in fellowſhip amongſt them, and then give in the evidences of their converſion, and entred into a private covenant, and gave the Church ſatisfaction? Or where was it ever practiſed by any of the primitive Chriſtians either by thoſe that were converted by Peters Sermon and the other Apoſtless, or by Paul's preaching? was Lidia (when God opened her heart to beleeve Pauls preaching) admitted into the Church upon any ſuch termes? was the Goaler and his converted family forced to make a publike confeſſion to the Church of their faith & to give in the evidences of their converſion and to enter into a private covenant before they could be made members of the Church, or was the Churches aſſent required before they could be admitted and made members of it, or were ever any of theſe things they impoſe upon Chriſtians now, required at beleevers hands before theſe our times? and therefore they are to be abominated as vaine traditions, and ſuch as by which they break the lawes of God, making deviſions in the Church and Kingdome, and through all the families, and houſes of the ſame, ſo that neither maſters of families nor parents have any rule over their wives, children or ſervants, their husbands goe out one way, the wife another, their children to this aſſembly, their ſervants to that congregation, and as it was among the Corinthians which Paul blames in them, one ſaid, I am of Paul, another I am of Apollo, the third I am of Coephas, and ſo they flutter about like a company of chickings without either heads or wit, and none will be under obedience to either parents or maſters (notwithſtanding God hath commanded children to obey their parents and ſervants their maſters) no farther than pleaſeth their owne humours, and all this they have learned by the traditions of the younger: and whether I have wronged the brethren in any thing I have now ſaid, I report my ſelfe to all the diſtracted families in the Kingdome where they have been preaching, and the daily experience of any moderate minded Chriſtian: and if ever there was a pantheon of all Religions in the world, it is now in England, by reaſon of theſe new teachers, to the great diſhonour of God, the hinderance of Reformation, and the allienating of the affections one from another of thoſe that are joyned together in nigheſt relations.
And by all that I have now ſpoke, I hope it doth ſufficiently appeare that there is neither precept nor example through all the holy Scripture to warrant the practice of theſe men in the gathering of their new Churches; and if a man will but looke a little more upon the practice of Chriſts ſeventy Diſciples & of all the Apoſtles in the gathering of Churches they ſhall not find one footſtep through the whole booke of God of the gathering Churches after the manner of their congregating of their aſſemblies: as for Chriſts Diſciples, they were all ſent to gather in the loſt ſheep of the houſe of Iſrael, they went not to gather in converted men from amongſt converted men, for they were to bring the loſt ſheep into Chriſts fold (and we are taught there is but one Shepheard and one ſheepfold) we never read that after they were once folded and brought into the Church, that any true Paſtors came into the fold and flocks of their fellow-ſhepheards and picked out all the beſt and the fatteſt ſheep, and the moſt wholſome, and molded them into an independent fould by themſelves, as ſeperate and diſtinct from the others, and with the which they would have no fellowſhip and communion in the Ordinances, this was never heard of before theſe dayes: Paul was ſo farre from getting away of others ſheep that he took it for a diſhonour to him to build upon anothers foundation, Rom. 15. and preached Chriſt in thoſe places where they had never heard of him before; and planted the Church of Corinth himſelfe, and left Apollo to water it, and committed all the flocks that he had gathered, as that of Epheſus, to the charge and care of faithful Paſtors, and commands both the flocks and the Paſtors and in them all ſhepheards and folds, to keep unity and love one with another, Epheſ. 4. ver. 1, 2, 3, 4, &c. and forbids them to make ſeperations and deviſions, and ſciſmes between flock and flock, and this method he uſed whereſoever he came; yea, as ſoon as he was converted and entred upon his miniſtry, as we may ſee in the firſt of the Galatians, he went into Arrabia and preached there among the poore Infidels, he got not other mens ſheep from them, neither did he ever make any ſeperation of ſheep from ſheep, yea, even in thoſe flocks and Churches, as that of Corinth, Galatia and Coloſſe, where there were many that walked diſorderly and againſt the rules preſcribed, and taught falſe doctrine and hereſies, and made ſciſmes in the Church, and were very ſcandalous, ſo that if ever there were in any Churches a juſt cauſe of making a ſeperation, it was then; and yet the Apoſtles bid not the Chriſtians ſeperate themſelves from the communion and aſſemblies of the Saints, and from the Ordinances for theſe mens cauſes, but onelyonly that they ſhould look unto themſelves, and examine their owne conſciences, that they may not offend, and ſo make themſelves unworthy of the holy things, and gives them power to caſt out the prophane, but no way tolerates them to ſeperate; onelyonly he bids them not be familiar with ſuch as walk diſorderly, that by this meanes they might learne to amend their lives, and tels them of what judgements have alwayes happened to ſuch as were wicked, and bids them by their example to take heed how they provoke God by the like, as it is at large ſet downe in the tenth chapter, and commands them to make no ſeparation, but from Idolaters and Infidels: and ſo likewiſe in his Epiſtle to the Galatians, he ſayes for his owne particular, he could wiſh that they that troubled them were cut off, yet he biddeth not the Galatians to ſeparate themſelves into independent congregations.
Nothing of all ſuch things were taught before theſe dayes, that true beleevers and the faithfull ſervants of God ſhould ſeparate from the aſſemblies of their brethren every way as deerly beloved of God as themſelves, and ſuch as with the twelve Tribes of Iſrael, ſerve their God night and day, and would ſuffer any thing for the Goſpell, and that any Chriſtians I ſay, ſhould make ſeparation from the fellowſhip of ſuch, or that ſuch ſhould be accounted as enemies of Chriſt, it was never heard of before our times; by which their ſo dealing, they have made the greateſt ſciſme in the Church that was ever yet made, to the ſcandall of of our holy profeſſion.
I have been ever taught in Gods holy Word, that thoſe faithfull Miniſters that preached Jeſus Chriſt and him crucified, and opened the eyes of the blind, and turned them from darkneſſe to light, and from the power of Satan unto God, that they might receive forgiveneſſe of ſinnes, and inheritance amongſt them that are ſanctified by faith in Jeſus Chriſt, and taught the people that they ſhould repent and turne to God, and doe works meet for repentance; and that inſtructed all men that they being delivered out of the hands of their enemies, they ſhould ſerve God without feare, in holineſſe and righteouſneſſe before him all the dayes of their life, and teaching them that the grace of God bringing ſalvation, hath appeared to all men, for this very end that they ſhould deny all ungodlineſſe and worldly luſts, and ſhould live ſoberly, righteouſly and godly in this preſent world, looking for that bleſſed hope and the glorious appearing of the great God and our Saviour Jeſus Chriſt, who gave himſelfe for us that he might redeeme us from all iniquitie, and purifie unto himſelfe a peculiar people zealous of good works. I ſay I have been ever taught by Gods holy Word, to beleeve that thoſe Miniſters that inſtruct the people to do al theſe things, and where the people by faith imbrace and receive this doctrine, are the true Miniſters of Jeſus Chriſt, & thoſe congregations under them the church of Jeſus Chriſt, and of his ſheepfold, and that Chriſt in all ſuch congregations is ſet up as King in his Throne, as who rules in the hearts of his people, and the which are ſwayed and guided by the Scepter of his Word and Spirit, and deſerve none of thoſe contumelious languages the brethren aſperſe both Miniſters and people with.
Of the miniſters they thus ſpeak and print, That they deny, diſclaime and preach againſt Chriſts Kingly government over mens conſciences and Churches, ſo that ſuch a converſion (as is wrought by them) comes not home to whole Chriſt; and ſuch with their converters doe deny Chriſts kingly government; or at leaſt and beſt they are converted but in part, and that maine thing is wanting, to wit, Chriſts Kingly office; and of all the people and Chriſtian beleevers through the Kingdome that are not in their Congregations and new-gathered Aſſemblies, they ſpeak and print thus: We (ſay the brethren, the independent miniſters) exhort them to ſet up Chriſt King in their hearts: We exhort them to become and profeſſe to be thoſe Saints, of whom Chriſt is King; for he is King of Saints, Rev. 15.3. but they will not beleeve us (ſay they) they will not depend upon Chriſt as the onelyonly law-giver and King over their conſciences: Now what would you have us to doe in this caſe? (ſay they) baptize the infants of ſuch parents as will not in this reſpect profeſſe nor confeſſe Chriſt to be their King? Why, doe you not know (ſay they) that no Infants have any title to baptiſme that are not within the covenant viſibly? and how are they within the covenant viſibly, but by vertue of their parents faith outwardly profeſſed? and what outward profeſſion of faith is there in the parents that refuſe Chriſt for their onelyonly King? that are aſhamed or afraid to profeſſe to be in covenant with Chriſt, as their King? if therefore the parents profeſſe not, yea, refuſe thus to be in viſible covenant, can the children be ſaid to be in viſible covenant, & ſo to have a right in baptiſme, the externall ſeal of the covenant? here is an obex, a barre put. Theſe are their owne words, which I have ſet downe at large; the ſumme of them briefly is this; that all the Miniſters of the Church of England that are not of their fraternity, doe deny, diſclaime and preach againſt Chriſts Kingly government over mens conſciences and churches; and that all the people under their Miniſtery are men unconverted, or at leaſt converted but in part, wanting the main thing, to wit, Chriſts Kingly office; men viſibly out of the covenant of grace, who have not ſo much as an outward profeſſion of faith, who deny Chriſt to be their King; to whoſe perſons and infants the very ſacraments and ſeals of grace, with all church communion, may and ought to be denied.
Another of the Independents, amongſt many of the contumelious and diſgracefull ſpeeches he uttereth out aganſt the Miniſters of the church of England, calling them the blackcoats in the Synod, who, he is afraid, will prove more cruell Taskmaſters than their Fathers the Biſhops, who cowardly ſit at home, and in his apprehenſion, for no other end but to breed faction and deviſion amongſt the wel affected to the Parliament, promoting their own intereſt, which (ſaith he) is lazineſſe, pride, covetouſneſſe and domination, and amongſt many ſuch expreſſions as theſe, he proclaimes them the ſworne enemies of Jeſus Chriſt: and deſiring that the Parliament may be put in mind of their covenant, for he thinks they have ſworn to root out popery: he tels them they have eſtabliſhed Tythes the very root and ſupport of popery, which he doth humbly conceive is a contradiction to their covenant, and which will be a greater ſnare than the Common-Prayer to many of the precious conſciences of Gods people, whoſe duty it is in his judgement, to dye in a priſon before they act or ſtoop unto ſo diſhonourable a thing as this is, to their Lord and Maſter, as to maintaine the black-coats with tythes, whom they look upon as the profeſſed enemies of their anointed Chriſt &c.
Theſe are ſome of his formall expreſſions, I leave the comment of theſe ſeverall paſſages to others: neither doe I rehearſe innumerable ſuch like ſentences as are daily vented, to the intolerable diſgrace both of all the Miniſters of the Church of England, & of all thoſe beleeving chriſtians that are under their ſeveral charges, & that in every pamphlet in the which they proclaim all the Miniſters to be the ſworne and profeſſed enemies of the Lord Jeſus Chriſt, and ſuch as deny, diſclaime and preach againſt Chriſts kingly government over mens conſciences and Churches; and for the people and beleevers in England, they proclaime them to be men unconverted, or at leaſt converted but in part, wanting the maine thing, Chriſts Kingly office; men viſibly out of the covenant of grace, who have not ſo much as an outward profeſſion of the faith; who deny Chriſt to be their King, to whoſe perſons and Infants the very Sacraments and ſeales of grace, with all church-communion, may and ought to be denied, &c.
By the which words, they not onelyonly unchurch all the congregations of England, Scotland, Ireland, but indeed all the reformed churches, and unchriſtian all chriſtians but thoſe that are in their owne independent aſſemblies, and account them as aliens and ſtrangers from the common-wealth of the Saints, and make Chriſt to be no King over them, or to have any Kingdome in or amongſt them, but onelyonly amongſt themſelves in their new congregations: wheras Chriſt ever had a church or Kingdome upon earth in all ages before they were, and hath without all controverſie a true Kingdome in many churches in theſe our dayes, where they are not. Had I not ſeen their expreſſions in print, and the book in which they are uttered, ſet forth by authority with approbation, I ſhould not have beleeved that they had all of them bin ſo uncharitable; but finding that book not only printed by licenſe, but generally applauded by them all and much magnified, as the frequent edititions of it doe manifeſt, I gather, it is the univerſall opinion of them all. Than, the which, what could be more uncharitably and unchriſtianly ſpoken? what comfort can any of the Miniſters of the church of Engand have in the ſociety of theſe men, who (whatſoever outward ſeeming favour they ſhew to them) in their hearts conceive of them as the ſworne enemies of Chriſt and his Kingdome, and as men unworthy to live, and who count it a diſhonorable thing to their Lord & Maſter, to maintain thoſe black-coats with tythes, whom they look on as the profeſſed enemies of their anointed Chriſt? can, I ſay, any Miniſters with joy and alacrity converſe with theſe men? no ſurely; what reall comfort can any poore chriſtian beleevers through the Kingdome either expect or look for at theſe mens hands if they were in their power, whom they declare (and that in print, and in their Pulpits) to be men unconverted, or converted but in part, wanting the main thing, Chriſts Kingly office, men viſibly out of the covenant of grace, who have not ſo much as an outward profeſſion of faith, who deny Chriſt to be their King; to whoſe perſons and Infants the very Sacraments and ſeals of grace, with all church-communion, may and ought to be denied? can any true chriſtians be reall friends to the enemies of Chriſt? He (ſaith Saint Paul, 1 cor. chap. 16. v. 22) that loveth not the Lord Jeſus Chriſt, let him be Anathama Maranatha; will any true Chriſtians bleſſe thoſe that God hath curſt? David ſaid, I hate them that hate thee, yea, I hate them with a perfect hatred:
And ſurely thoſe that are true friends to Chriſt, hate all his enemies; now they looke upon our Miniſters as the profeſt enemies of Chriſt, and upon all the people under their miniſtery as enemies of his Kingdome, and as men to whoſe perſons and infants the very Sacraments and ſeales of grace, with all church-communion, may and ought to be denied (they are their owne words;) can they therefore expect any reall friendſhip from them, whatſoever outward curteſie they ſeem to ſhew them? no doubtleſſe; how can any poore chriſtian have any delight to come amongſt theſe men, or ſo much as to be in their ſociety, whom they account of as the enemies of Chriſt & his Kingdom? For my owne particular, I would not willingly come in any mans company, or be familiar with any that I thought a profeſt enemy of Chriſt and his Kingdome, neither ſhould I ever beleeve I could have any reall eſteem from ſuch as think me an enemie of Chriſt and his Kingdome.
It was the greateſt calamity to the poore ſufferers under the Prelats tyranny, and to all thoſe diſtreſſed chriſtians that were haled into the High-commiſſion court or into the Star-chamber, or before the Counſell table for matter of Religion and conſcience (which was the lot of many thouſands through the whole Kingdome) that commonly their greateſt enemies were thoſe of their owne houſe; their parents, their brethren and fiſters would be the chiefeſt calumniators & reproachers of them, and that in word and deed would moſt deſpightfully perſecute them, denying them the common humanity of hoſpitality, and would not ſo much as look on them, except it were to revile them and inſult over them, and would ordinarily joyne with their enemies both privately and publikely, and deſert them in their greateſt ſtreights, as all of them can generally witneſſe, which not onelyonly encouraged their enemies againſt them, but added credit to their falſe accuſations and calumnies; for they would uſually ſay, ye may ſee what manner of men theſe are, whoſe nigheſt friends are not onelyonly aſhamed of, but thus ſpeake of them; which was a greater affliction unto them than all the other miſeries and ſufferings they underwent; for had they been their profeſſed enemies, as David ſaid, they could eaſily have endured it, and there would leſſe credit and regard have been given to their words but they were their parents brethren, ſiſters and familiars and therefore it added more ſharply to their affliction: So had they been our profeſſed enemies as Papiſts, Socinians, Arminians or thoſe of the Prelaticall faction that ſhould have proclaimed us enemies of Chriſt and his Kingdome, and had they denyed unto us and out children the ſeals of grace, with all church communion, it would not have troubled us, but tu Brute, that brethren, that fellow-ſufferers in affliction, that had gone up to the houſe of God together, and had taken ſweet counſell together; that they ſhould now proclaime us the enemies of Jeſus Chriſt, and deny communion with us; oh let not this be ſpoken in Gath and Aſhkelon.
This is that that grieves and fads the hearts of their brethren more then all their former afflictions, and gives a great advantage to the common enemy, and ſcandalizes the Goſpell, and expoſes both themſelves and us to the ſcorne of the Malignants, who ordinarily jeere and ſay, ſee thoſe holy Brethren that loſt their cares together, are now together by the eares, and count one of another as a company of Infidels, and diſclaime all holy communion one with another, and will not ſo much as admit of their children to baptiſme, or ſuffer them to receive the Sacraments with them.
But this is that that makes all men wonder, to hear them proclaime all the Miniſters of the Church of England, to be ſuch as deny, diſclaime and preach againſt Christs Kingly government, when it is apparently evident, both by all their preachings and writings, and all their practices, that they ever advance Chriſts Kingly government as really as any of thoſe that oppoſe them, who in preaching up the Kingly office of Chriſt, and ſetting Chriſt upon his Throne, are inferiour to none of them in this work; For we are taught out of Gods Word, that thoſe Miniſters ſet up Chriſt in his Throne, that open the eyes of the blind, and turne them from darkneſſe to light, and from the power of Satan to God, that they might receive forgiveneſſe of ſinnes, and an inheritance amongſt them that are ſanctified by faith in Jeſus Chriſt, and that teach men to repent and turne to God, and doe works meet for repentance; and when the people that heare them give themſelves firſt to the Lord and unto his Miniſters by the will of God, and after denying all ungodlineſſe and worldly luſts, live ſoberly, righteouſly and godly in this preſent world.
And this, the Word of God teach… us, is to ſet up Chriſt upon his Throne; and thoſe Miniſters that teach all theſe things ſet up Chriſt upon his Throne, and thoſe people that embrace this doctrine, make Chriſt their King, as we may ſee 2 Cor. chap. …. ver. 5. Tit. 2. ver. 12. For Chriſt ſits as King upon his Throne when he is beleeved in to be that horne of ſalvation, that was raiſed up for us in the houſe of David, that has ſaved and delivered all that beleeve in him, out of the hands of all their enemies both ſpirituall and bodily, that they may ſerve him without feare, and when Chriſt rules in all their hearts by the Scepter of his Word and Spirit, and when they owne him as their onelyonly law-giver, and acknowledge him to be the onelyonly King in his Church, and the Saviour of all thoſe that truly beleeve in him; and this is to ſet up Chriſt upon his Throne, and the brethren themſelves accord unto this.
Now when the Miniſters of England teach this doctrine, in their preachings and writings, how can they be truly ſaid to deny, diſclaime and preach againſt Chriſts Kingly government, over mens conſciences and Churches? and how can that people be ſaid truly to deny Chriſts Kingly government who doe both beleeve and to the uttermoſt of their power practice this doctrine and follow onelyonly the guidance of his holy Spirit and Word, both for doctrine and government, who is King of the Church? whether therefore this be not an unjuſt and unchriſtian calumny, laid both upon the Miniſters and people of the church of England, I leave it to the conſideration of any moderate minded chriſtian! doubtles all charitable minded chriſtians if they conſider althings aright, will not think ſo diſhonourably neither of the Miniſters of England nor of the people under their miniſtry; for they deſerve not to be accounted the profeſt enemies of Chriſt, who are freed from that heavy accuſation by Chriſts owne teſtimony; who when it was related unto him by Saint. John, Mark 9. ver. 38. That they had ſeen one casting out devils in his name, which followed them not, and that the Diſciples had forbad him becauſe hee did not follow them: Our Saviour Chriſt replying, forbid him not, ſaith he, for whoſoever is not againſt us, is on our part.
Now theſe Miniſters that open the eyes of the blind, and turne them from darkneſſe to light, and from the power of Satan to God, they cannot be e…emed enemies of Chriſt, and to be againſt Chriſt but for him, and ought highly to be honoured for their works ſake. 1 Theſ. chap. 5. ver. 13. and ſingularly, to be beloved, and deſerve not to be maligned and reproached eſpecially by brethren, who owe all their converſions next unto God, to their miniſtry; yea, both the Paſtors and people of all the new congregated Churches are beholding unto them for their converſion; for they admit none into their Aſſemblies but beleevers, and they were made beleevers and converted by their miniſtry; and therefore they are friends of Chriſt and not his enemies, and they ought all of them to look upon them as their Fathers, and on the Church of England as their Mother, and on the beleevers of England as their brethren, and ought not thus unchriſtianly and ungratefully to caſt durt in all their faces.
Saint Paul in his Epistle to the Phillippians, chap. 1. has theſe words, Some ſaith he, preach Chriſt even of envy and ſtrife, and ſome alſo of good will; the one preach Chriſt of contention and not ſincerely, thinking to adde affliction to my bonds, but the other of love: What then? notwithſtanding every way, whether in pretence or in truth Chriſt be preached, I therein doe rejoyce, yea, and I will rejoyce. S. Paul ſpeakes here of ſuch as preach pure doctrine, though not with a pure mind and was glad that Chriſt was preached, and counts them not the enemies of Chriſt, as he did the falſe teachers among the Galatians, who joyned the ceremoniall law and their owne inventions with the Goſpell, and therefore he wiſht that they were cut off; but in this place he rejoyces that Chriſt and the Goſpell were purely preached, though it were of envy.
Now when the Miniſters of the Church of England, doe not onelyonly preach the Goſpell purely, but of ſincerity and of love, and mingle not their owne traditions and inventions with the Goſpell, but follow their commiſſion; how can any men without intolerable injuſtice proclaime them the enemies of Jeſus Chriſt, and make them odious to the people under the name of Presbiterians whom they perſwade all men that they will prove more cruell Taskmaſters than the Prelates? yea and they have generally poſſeſt the people with ſo prejudicate an opinion of them all, as if they would more lord it over them than ever the Biſhops did, and cauſeleſly have moved the people to hate the name of presbitry: And notwithſtanding they themſelves pretend they contend for the ancient presbitry, and by this make themſelves Presbiterians as well as the other: What juſtice or equity then is there in their dealing, to make their brethren odious to the world for endeavouring to ſet up a Presbitry after Gods Word, when they themſelves are Presbiterians, and labour to ſet up a Presbitry of their owne? and therefore if the name of Presbiters be odious in the Miniſters of the Church of England, no reaſon can gainſay it, but that they alſo ſhould be as odious to the people as their brethren, for they alſo are Presbiterians. But that the truth may the better appear, whether the Miniſters of the Church of England, or the Independent Miniſters, be moſt guilty of all the accuſations laid to their charge, it will not be amiſſe to compare the practice of the Miniſters of the Church of England and the proceedings of the Independent Miniſters together, and that both for their doctrine and diſcipline, and in their ſeverall ſtudies and eudeavours, for the advancing of Chriſts Kingdome; and by ſo doing it will be eaſie for any to judge, which of their governments and which of the Miniſters are more intolerable, and which of them are moſt guilty of thoſe foule reproaches the Miniſters of the Church of England are aſperſed with by their Brethren; for he hath a ſhallow underſtanding and a very dim ſight that cannot diſcerne, whether thoſe that advance Chriſts their Kings Word and lawes onelyonly, and follow his commiſſion and the example of the holy Apoſtles in their miniſtries, and that of John Baptiſt and the primitive Preachers, or thoſe that ſet up their owne inventions, and preferre them before the lawes of Chriſt, and have neither precept nor preſident for their doings in all the holy Word of God: He I ſay that cannot judge which of theſe moſt advance Chriſt for their King, either thoſe that obey Chriſts lawes, or thoſe that obſerve their owne, neglecting Chriſts, is of a very ſhallow capacity.
But now let us compare them together; the Miniſters of the Church of England preach faith and repentance, the Law and the Goſpell, according to Chriſts commiſſion given to his Apoſtles, and they receive all into the Church that beleeve and are baptized, and ſuch as but deſire to be admitted, they demanding of them what they ſhould doe to be ſaved; and in their ſo doing, they have both precept and preſidents: For Chriſt in his commiſſion unto them has given them auhority ſo to doe.
Neither did he ever ſay unto his Apoſtles and Miniſters, admit none into the church, although they beleeve and are baptized, without they walk with you ſome dayes, weeks, moneths or yeeres, that you may behold their converſation and manner of life, and after you have had ſome tryall and experience of them ſee then that they make a publike confeſſion of their faith before the Church, and give in the evidences of the truth of their converſion before the congregation, and enter into a private and ſolemne covenant, and be admitted by the conſent and approbation of the Church; or otherwiſe if they will not ſubmit themſelves to this law, and come into the Church upon theſe conditions, receive them not into your aſſemblies, nor admit of them for members.
Here is nothing of all this in Chriſts commiſſion, nor in his holy Word, nor any preſident of the ſame in all ſacred Authority; and therefore John the Baptiſt and the holy Apoſtles and primitive Miniſters admitted all that came unto them, and ſuch as but demanded of them what they ſhould doe to be ſaved; and baptized them and received them into the Church-without any gainſaying or queſtion: as we may ſee in the third of Lake, and in the ſeventh chapter of the ſame book, and in the ſecond of the Acts; and no ſooner did the Eunuch deſire baptiſme, but Philip granted it; the Goaler did but ask Paul and Silas, What they ſhould doe to be ſaved, and they ſaid, Beleeve on the Lord Jeſus Chriſt and thou ſhalt be ſaved and thy houſe; and it is related that the Goaler and all his were ſtreightway baptized, Acts 16. ver. 31, 32, 33. that is, they were forthwith admitted into the Church, without either walking any time with the Church for their approbation, or without either making a publike confeſſion of their faith before the Church, or giving in evidences of the truth of their converſion to the congregation, or entring into a private covenant, and without the conſent and allowance of the Church.
And Chriſt notwithſtanding was imbraced by them as their Lord and King, and was preached by Paul and Silas, as the Lord and King of his Church, and was ſet up upon his Throne as King by them, as well as he is in any independent Churches and yet they had none of all their new borne truths, and they could then ſee how to ſet up Chriſt upon his Throne without their new lights; and as Chriſt was then by Paul and Silas and the other Apoſtles ſet upon his Throne as King in all thoſe primitive Churches, ſo he is at this day in all the true Proteſtant Churches through the world, as well as in any of the Independent Aſſemblies and yet they were and are all ignorant of their new way; ſo that any underſtanding chriſtian may gather, that all their new borne truths are no way requiſite for the ſetting up of Chriſt as King in his Church, nor for the advancement of Chriſts Kingly government; for if they had, Chriſt would have put them into the Apoſtles commiſſion, and the Apoſtles who were led into all truth by the holy Thoſt, who brought whatſoever Chriſt had taught them concerning the Kingdome of God (Acts 1.) into their memories, would have ſuggeſted all theſe things, The new way, the new borne truth, the new lights to them, that they might have been recorded, if they had been neceſſary for the ſetting up of Chriſt upon his Throne; but when neither Chriſt nor the holy Ghoſt, nor the bleſſed Apoſtles have preſcribed any of all theſe to the church, nor called for them, nor required them of any that deſire to be ſaved or made members of the church; whether this be not a great temerity in any men, to preach all theſe things as the lawes of Chriſt, I leave it to the judgement of any ingenuous minded chriſtian? and whether this be not to preferre their owne inventions and traditions before the commandements of God and the lawes of Chriſt the King of his church, and whether this be not rather to ſet up themſelves than Chriſt? I referre it alſo to any judicious and impartiall chriſtian to weigh and conſider.
I ſhall now demand of any moderate chriſtian therefore, and let him anſwer me candidly, whether of thoſe Miniſters and people moſt advance the Kingdome of Chriſt, and acknowledge him to be their onelyonly Lord and Law-giver, that both in their teaching and beleeving follow his commiſſion and Word, and teach nothing nor beleeve nothing (as they are injoyned) but what Chriſt their King commands them? or thoſe, that to the commiſſion and commands of Chriſt adde their owne inventions and traditions, and preferre them before the lawes of Chriſt the King and Law-giver of his church? I am confident, if he will deale impartially, he will anſwer me, that thoſe Miniſters and that people moſt advance Chriſt for their King, and moſt ſet him upon his Throne, that owne his law, and that onelyonly for the rule of their faith and obedience; for Chriſt himſelfe hath ſaid it, John 10. My Sheep heare my voyce, they will not liſten unto the voyce of a ſtranger; Chriſts voyce onelyonly the King of his church is to be heard, and they onelyonly that obey it advance him for their King and ſet him up on his Throne, which when the Miniſters and beleevers in the church of England doe, and the Independents doe not, they more advance Chriſt for their King than they; for the Independents to Chriſts law and commiſſion adde their owne traditions and inventions, and enjoyne all that will be admitted as members into their congregations, beſides their beleeving & being baptized, to walk with them ſome time for approbation, and to make a publike confeſſion of their faith before the church, and to bring in the evidences of the truth of their converſion, and enter into a private and ſolemne covenant, and not to be admitted as members without the conſent of the Church, all which Chriſt the King of his church never commanded, and thoſe that will not ſubmit themſelves to theſe their traditions, they will not permit or ſuffer to enter into their church as joyned members, which they call the onelyonly true churches of Chriſt, and count of all others that differ from them as enemies of Chriſt and his Kingdome, and as men without the covenant: and if this be to ſet up Chriſt upon his Throne, then the Phariſees ſet up Chriſt upon his Throne, who preferred their own traditions before the commandments of God; yea, the pope himſelf & the Prelats ſet up Chriſt upon his Throne, who preferred their own traditions and idolatries before the lawes of Chriſt.
Now if all the traditions of the Papiſts were juſtly abhorred and caſt out of the church as things derogatory to the Kingly and Propheticall dignity of Jeſus Chriſt, and as things repugnant to his royalty; I ſee no reaſon but all other popery under whatſoever name or title it be intruded upon, the people ſhould be eliminated and caſt out of the church; and whether this be not a new kind of popery, to bring in new wayes, and new borne truths, and new lights, and impoſe them upon the people as the commands of God, and to excommunicate and unchurch all churches in the world but their owne aſſemblies, I referre my ſelfe to the judgement of any intelligible chriſtian? Saint Paul writing to the Galatians, blames thoſe falſe teachers amongſt them, that would have joyned but the ceremoniall law with the Goſpell, & cals it a perverting of the Goſpell of Chriſt, & wiſhes that ſuch teachers were cut off, Gal. 5. v. 12. and blames likewiſe thoſe Galatians that received their doctrine, ſaying, Oh fooliſh Galatians, who hath bewitched you that you ſhould not obey the truth; and yet they onelyonly urged the ceremoniall law which God by Moſes had appointed to remaine till the fulneſſe of time, but was now abrogated; they were not their owne traditions, they were no new borne lights, no new wayes, no new truths.
Now if Paul was ſo diſpleaſed, or God rather with the Galatians, both teachers and hearers, the one for bringing in or joyning the ceremoniall law to the Goſpell, and the other for admitting of them, how highly would God have been diſpleaſed with them if they had ſet up their owne inventions for the lawes of God, and had brought in new borne truths, and intruded them upon the people as neceſſary to ſalvation, and for the ſetting up of Chriſt upon his Throne? Without doubt the Apoſtle would moſt ſharply have reproved them, and have given ſpeciall caveats againſt them, as he did in his Epiſtle to the Coloſſians, the ſecond chapter of the which, being chiefly ſpent in condemning all humane traditions; yea, in his firſt chapter of his Epiſtle to the Galatians, ver. 8, 9. He chargeth them, that though the Apostles themſelves, or an Angel from Heaven ſhould preach unto them otherwiſe than that they had received, they ſhould count him accurſed; and as I ſaid before, ſaith the Apoſtle, ſo ſay I now againe, if any man preach unto you otherwiſe than that you have received, let him be accurſed.
But none of the Apoſtles ever taught the Church, that chriſtians and beleevers, though baptized, ſhould not be admitted as members into the church, unleſſe they had walked ſome time in church-fellowſhip with them, and had firſt made a publike confeſſion of their faith, and had brought in the evidences of the truth of their converſion, and entred into a ſolemne private covenant, and were admitted by the conſent of the church, none of all this did ever the Apoſtles teach, or the chriſtians of thoſe times embrace or beleeve, and therefore ſuch doctrines as theſe ought not to be received.
In the firſt of the Corinthians in many places he reproves thoſe that made ſciſmes and brought in hereſies and ſects into the church; and in the fourth chapter and ſixt verſe, under his owne and Apollo's name, he ſets an example before them, that they ſhould containe themſelves with in the limits and bounds of that doctrine and manner of preaching, preſcribed and ſet downe in the Word of God, and uſed by the Spirit of God; and commands them that they ſhould learne in the Apoſtles, not to preſume or to be wiſe above that which is written, and enjoynes all chriſtians to reject all wayes of teaching that have not Gods Word for their warrant: Now in all Gods Word there is nothing of all this written, that after men beleeve and are baptized, they ſhould not yet be admitted into the church, without they had walked ſometime with them for their approbation, and without they had made a publike confeſſion of their faith before the congregation and brought in the evidences of their true converſion, and had entred into a private covenant, and were admitted by the conſent of the church; none of all this is written in Gods Word, and therefore we ought not to embrace it.
And in the ſecond of the Corinths, chap. 11. ver. 4. the Apoſtle ſignifieth unto the Corinthians, that no man can teach the Goſpel more exactly tahn he and the other Apoſtles have taught them, nor ſet before them a more perfect doctrine of Jeſus Chriſt than that that they have taught them, for the converting of any unto Chriſt, and for the ſetting up of Chriſt as King upon his Throne and for the making of them members of the church, and for the building of them up in their moſt holy faith, and commands the Corinthians to take heed of all falſe teachers, whatſoever piety and godlineſſe they make ſhew of, calling them deceitfull workers, & ſuch as transforme themſelves into the Apostles of Chriſt: And no mervaile, ſaith he for Satan himſelfe can transforme himſelfe into an Angel of light; and therefore it is no wonder his ministers transforme themſelves, as though they were the ministers of righteouſneſſe.
Now if men will conſider what thoſe falſe teachers were, we ſhall find them to be no other, but ſuch as under ſhew of holineſſe and piety taught their owne inventions and grolleryes, and abuſed the ſimplicity of the people for their owne advantage, and brought them into bondage and devoured them, verſe 20. as the Phariſes did the Widowes houſes, under pretence of their long prayers, which our Saviour Chriſt ſharply reproves them for and denounces a woe againſt them for their ſo doing; after the ſame manner did theſe falſ teachers amongſt the Corinthians, who made their owne traditions joyned members with the Goſpel, as if they had had a more fine, neat and eliganter way of gathering of Churches and admitting of members than Paul and the other Apoſtles: But the Apoſtle bids the Corinthians take heed of all ſuch, how glorious ſoever they ſeem to appeare, and tels them they cannot teach the way to Heaven and happineſſe better than he and the other Apoſtles have done; and yet neither Saint Paul or any of the Apoſtles in preaching of the Goſpel, taught them that they ſhould admit of none to be joyned members of the Church, although they beleeved and were baptized, except they walked ſome time in fellowſhip amongſt them, that they might have approbation and tryall of their converſation firſt, and after make a publike confeſſion of their faith before the church, and did give in evidences of the truth of their converſion to the congregation, and entred into a ſolemne private covenant, and were admitted members by conſent of the church.
Not a word of all this in the Goſpel that Saint Paul and the other Apoſtles taught, and therefore all that teach their new wayes, their new-borne truths, and ſet up their new lights, are wiſe above that which is written, and teach otherwiſe than Chriſt and his Apoſtles have taught, or the chriſtians of the primitive times had received, and therefore ought by the Apoſtles command, Gal. 1. ver. 8, 9. to be accurſed. Saint John alſo in his ſecond Epiſtle to the Elect Lady, ver. 9, 10. ſaith, Who ſoever tranſgreſſeth and abideth not in the doctrine of Chriſt, hath not God; he that continueth in the doctrine of Chriſt he hath both the Father and the Son: If there come any unto you that bringeth not the doctrine of Chriſt, receive him not into your houſe, neither bid him God ſpeed; for he that biddeth him God ſpeed, is a partaker of his evill deeds.
Now the doctrine that the Independent Miniſters teach for the gathering of Churches and admitting of members, and joyning and jumbling of them together, was never taught by Chriſt nor any of his Apoſtles, for they themſelves confeſſe it is a new way, and a new-borne truth, and a new light, and therefore not the doctrine of Chriſt, and therefore ſuch novelties are not to be entertained nor imbraced, nor the teachers of them, if we will be obedient to Apoſtolicall precepts: I deſire therefore thoſe of the Independent brethren to produce any one teſtimony, or any one preſident out of the Word of God, where theſe things following are taught or have been practiced. Firſt; that although men and women beleeve and are baptized, they are not yet to be admitted as joyned members till they have walked ſome time in fellowſhip with the church for approbation of their converſation; this is the firſt thing; I deſire of the brethren either a precept or an example for this in Gods Word. The ſecond, where it is commanded that thoſe that beleeve and are baptized ſhould not be admitted as members of the church, without a publike confeſſion of their faith before the church. The third, where it is enjoyned, that to their faith and baptiſme, they ſhould bring in the evidences of the truth of their converſion before they can be capable of their memberſhip. The fourth, where it is commanded that they ſhould enter into a ſolemne and private covenant before they can be admitted to Church-fellowſhip. The fifth, where it is impoſed upon thoſe that beleeve and are baptized, that they ſhould not be received into the church without the conſent of the congregation. Sixthly, where it is commanded that the Miniſters of the Goſpel ſhall run about from their own places and charges into the ſheepfolds of their fellow-ſhepheards, and ſeparate and pick out all their beſt ſheep and bring them into their owne folds, and debarre them from all church-fellowſhip and communicating with the other beleevers in Gods holy Ordinances and Sacraments; or where ever it is commanded that the preachers of the goſpel ſhall gather beleeving chriſtians from amongſt beleeving chriſtians & ſeparate them from the other ſheep, into Independent congregations, and ſhall proclaim all that are not thus molded up after this new modell, to be people out of covenant, and to have no right to the ſeales of the new covenant, neither they nor their children, though beleevers.