Reasons Against Independent Government of Particular Congregations, Part 1

Reasons Against Independent Government of Particular Congregations · Part 1

p. 1Reaſons Againſt THE Independant government OF Particular Congregations.

Reaſon. I.

THE Churches gathered and conſtituted by the Apoſtles, watered by Evangeliſts and Prophets, and after planting and watering, having Paſtors and Teachers, with all other Officers, as they ſay, ſet over them by the Apoſtles and their owne Elections: Yet it is evident theſe Churches could not well ſtand nor ſubſiſt of themſelves with all theſe Officers, but many of them had beene much indangered, and ſubject to have beene ruined, if ſome others beſides p. 2theſe Churches and Officers had not upon occaſions interpoſed and that authorotatively, as the Apoſtles, Evangeliſts, and Elders of other Churches, as doth appeare by the Acts of the Apoſtles, and by many Epiſtles, as to Corinth, Galatia, Coloſſians, Timothy, Titus: 15. Acts: 2. Cor. 12. Chap. 20. ver. 24. 2. Cor. 13. Chap. 1. 2. 10. ver. The particulars whereof I ſhall evince more largely hereafter. Now if theſe Primitive Churches who had all the officers, and were ſetled by the Apoſtles in all poynts according to Chriſts order, yet in thoſe times could not doe well Independently, how can wee thinke that any particular congregation in theſe times (which cannot be ſo ſetled having no Apoſtles nor any infallible men to direct them) can doe well without dependancie? And though it will be ſaid theſe extraordinary Officers be now ceaſed, yet let them conſider whether there is not need of ſome way to ſupply this want to the particular Churches now: But if it be ſaid that the ordinary Officers of Paſtors, Teachers, Elders, with the body of the Congregation will ſuffice for the governing every particular congregation Independantly; To that I anſwer according to their Principles, In the Apoſtles times there were all theſe Officers in particular Congregations, and ſetled in a perfect way, and yet for all this, particular Churches needed a dependancy upon Apoſtles, Evangeliſts, Prophets, and Presbyters of other Churches, and Timothie, and Titus are ſet over the Church of Epheſus and Crete: now though ſome of theſe be ceaſed, and ſo this power may be ceaſed, as it was in particular men, yet that the Congregations ſhould not need it now in theſe times as well as then, no ſolid Reaſon can be given, but there is much more reaſon for it now, which therefore muſt bee in ſome other way, be it Synods and Councels, to ſupply the defects of each particular, by the Conjunction of the whole, the whole helping every part, and ſupplying what is lacking to it; and this reaſon hath the more p. 3ſtrength in it, if we conſider that the Churches in the Apoſtles times were Churches in Cities, it being all one to ſay in every City, or in every Church, 1 Tit. 5. 14. Act. 23. which Churches alſo had good ſtore of Preaching Miniſters amongſt them, as appeares by Acts 13. v. 1. Act. 20. v. 36, 37. Compared with ver. 28. So that in all caſes of Doctrine and Diſcipline, having many Miniſters to reſolve and determine matters, and to have carryed them with the more gravity and authority, they might have ſubſiſted the better Independantly, whereas moſt particular Congregations now have but few Miniſters, one or two, nay, according to their Principles there may be none, nor no Officer at all, and yet theſe Congregations muſt be Independant, having all power and government Independantly, before Officers as well as after.

Reaſon. II.

THat Governement and power which cauſes men to runne upon the manifeſt violation of the conſtant practice and example of the Churches during all the time of the Apoſtles, and puts Churches upon practices that are abſurd, unreaſonable and prejudiciall to the good of their Soules, that government is not of divine Inſtitution, nor to be received: but ſuch is the Independant power, and government of particular Congregations: The major is of undoubted Truth, and will be denyed by none, for the minor I will prove it in theſe following Inſtances.

Firſt, their Independancy forces them either to have Miniſters and Officers without being ordained, contrary to the practice and examples of the Churches all along in the New Teſtament, as the 6. Acts v. 6. 14. Act. 23. No man ever being an ordinary Officer in the Church, without Ordination, let them produce one p. 4inſtance if they can: hence the moſt learned Divines in reformed Churches tell us, that no man ought to be admitted Zanch. in. 4. pr. p. 777. 778. Calv. Inſtit. lib. 4. c. 3. Sect. 11. 16.to an ordinary function in the Church unleſſe they be lawfully called, and that lawfull calling ſtands in Ordination as well as Election: But becauſe theſe may be rejected by them, let us heare one of their owne, namely Maſter Robinſon, ſpeaking, Thou art not a Paſtor Rob. Apol. ca. 1. 18.but by a lawfull Calling: Thou art called a Paſtor (that is elected, and ordained) or elſe if their Officers be ordained, it is by the people, even by ſuch who are not in office, which is expreſly againſt the conſtant practiſe of all the Churches in the New Teſtament, as appeares by the 6. Acts 6. 14. Acts 23. 1 Tim. 4. 14. 1 Tim. 5. 22. 1 Tit. 5. and it can never be ſhowne in all the New Teſtament, that the people ever attempted any ſuch thing; thus Zanchius ſhowes that this is to be obſerved in Scriptures, although election of Miniſters was made by the whole Church, yet hands were never impoſed but by the Miniſtery and Presbytery, this is Zanch. in 4. pr. 786.cleare in the Acts & Epiſtles of Paul: and the people cannot do it, becauſe the leſſe is bleſſed of the greater, & they who lay hands on and make Miniſters, ſhould be greater in place and Authority & not leſſe, as the common People be: and though it be granted (as Cameron ſpeakes) that an equall may make and ordaine an equall, yet he who is Calv. lib. 4. c. 3. ſect. 16.an Inferior, cannot a Superior. And thus to maintaine Independancy they breake the Ordinance of God, and violate that Order & conſtant way of the calling of Miniſters Recorded in the Word. And I deſire them but to conſider in the feare of God, what Maſter Robinſon writes Cameron dic eccle. p. 27.in the fourth Chapter of his Apology, and I know they muſt forſake their Helena of Independancy upon this reaſon, (and all the ſhifts they have under Heaven about Ordination cannot helpe them) Tis Religion in me (ſaith Robinſon) to depart though but a little from the practice and Inſtitutions of the Apoſtles (excepting alwayes Robinſon Apol. c. 4. de presb. eccleſ. p. 47.extraordinary things) in any thing that is truely p. 5Eccleſiaſticall, though never ſo ſmall, what things ſoever, by whom ſoever, or under what colour ſoever they be invented: Now Ordination cannot be held extraordinary and temporary, neither is it by them, and tis held to be an Eccleſiaſticall thing alſo, and certainely none of the leaſt among Eccleſiaſticalls, in matter of order and decorum, there being not any one thing concerning matters of Order, that hath ſo cleere and conſtant practice as this; I am ſure all their whole frame of Church and Diſcipline, hath not ſo much ground in the Word for it as this, namely, that Miniſters ought to be Ordained, Calv. Inſtit. lib. 4. cap. 3. ſect, 16.and that by Miniſters of the Word. So Calvin, although there be no expreſſe precept concerning the impoſition of hands, yet becauſe we ſee it was in perpetuall uſe by the Apoſtles, the ſo accurate obſervation of it by them ought to be to us inſtead of a command. So Zanchius ſpeaking of Impoſition of hands in ordination, ſaith thus, that this in many places is rejected, together with Zanch. in 4. pr. 786, 787. p.other ceremonies, I never approved nor can approve. I know there is no expreſſe precept concerning this thing but notwithſtanding I would have the examples of the Apoſtles, and the ancient Church more to be eſteemed of, yea they ought to be to us inſtead of a command: and in another place he ſpeakes, tis certaine, tis not a vaine ceremony but the holy Spirit is preſent, and to performe thoſe things inwardly, which are ſignified by this outward Rite: And yet if Ordination were but a very Ameſ. lib. 1. cap. 49.little thing, but a Ceremony, the eſſence of calling, ſtanding in Election, and that but the conſummation of it, nothing but the ſolemne introduction of the Miniſter into the free execution of his calling, yet if Maſter Robinſon may be believed, and your ſelves in other little things, we muſt not depart from Chriſts way, or goe any other way, in things concerning his houſe and Officers than he hath directed, and yet behold in this either Miniſters are not called according to the ſcripture wanting that part of their calling, namely Ordination, or p. 6elſe, if they be, it is in another way than the Apoſtles or Churches of Chriſt ever practiſed, behold how this Independancy cauſes men to depart farre from the practice of the Apoſtles. And I deſire they would ſhow for what reaſon Paul left Titus at Crete, to make Miniſters in every City, if Ordination were not neceſſary for all Miniſters of the Goſpell under the New Teſtament, or if being neceſſary, it might be performed to Miniſters by the people without Officers: Titus might have beene imployed better to have gone along with Paul, Preaching and helping to convert others, and might have well left the Churches in Crete, either to have had Miniſters without Ordination, or elſe left the People to Ordaine them.

Secondly, this Independancy cauſes them to fall upon practiſes abſurd and unreaſonable, as namely either their Miniſters muſt not firſt be examined tryed and known for their gifts and abilities before they be made, which is contrary to the Scriptures, 1 Tim. 3. v. 10. they muſt firſt be proved, and if it hold in Deacons, much Zanchius in 4. Praecept. p. 784. Ameſius lib. pr. medul. cap. 39.more in the Miniſters of the Word, and of this they may read Zanchius, Calvin, Ameſius, and generally all Divines, or they muſt be judged of by the people. Now how can the people three or foure viſible Saints, or more, joyned into a Church, examine and try the learning, gifts, ſoundneſſe of men for the Miniſtry, who are themſelves ignorant in all kind of Learning, and may be weake and injudicious? it is againſt the light of Nature and right reaſon that learned men ſhould be examined and diſcovered for their abilities by them who skill not thoſe things, and are far below them in knowledg: we ſee in all Arts and Sciences, men are examined and tryed by them of their owne Arts and callings, and not by others, who have no knowledge in them: So Zanchius giving reaſons of the neceſſity of examination before ordination, comes Queſtion.to propound by whom this examination is to be, to which he anſwers; By him who is judged to be indued p. 7with the greateſt meaſure of the Spirit, having alſo other Presbyters preſent, who are learned and pious: Paul Zanch. in 4. pr. p. 784. quod peritiores igitur pertinet examinatio & qui plus habeant authoritatis.would therefore have Timothy to know them well who are to be ordained, for examination belongs to the moſt skilfull, and they who are of moſt Authority. But theſe viſible Saints, the Church being oft times weake, injudicious, meane, for parts and education, apt to be turned quickly, and taken with faire ſhowes and good expreſſions, may and doe chuſe, weake, ignorant, unfit men for Paſtours and Elders, whereby the Church may be led into errors, kept in a low eſtate, ſo as 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 Zanch in 4 pr. p. 784.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: p. 8But 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 Ameſ. lib. pr…. cap. 39.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.

TIs 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, p. 9for injured perſons, nor way of appeale to others who be not parties to heare their cauſe and determine; here onelyonly 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 'tis 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; tis 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 **Cameron. Non eſt credibile dominum noſtrum Jeſum Chriſtum (qui non eſt perturbationis & confuſionis author ſed ordinis) voluiſſe Judicia eſſe penes plebem, quae vel ob imperitiam rerum vel ob affectuū perturbationem accipere debet; non dare leges, & judicium ſubire, non ferre. Dic Eceleſi pag. 21.. 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 p. 10Church; 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, though there be ſeverall Companies who have Orders and Government among themſelves in ſome particulars, yet they are in ſubordination, and p. 11in 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: See Syons prerog. p. 21. Robinſons Catechiſme.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 onelyonly Preach authoritatively in their owne Congregation, as the Magiſtrate of Leyden Rob. Apol. cap. 1. p. 10.can onelyonly adminiſter his publicke Office at Leyden, and not at Delph. Every particular member muſt enter into covenant with the Church, when admitted a member, p. 12becauſe when men are admitted into a body, or ſociety civill, they make not onelyonly a Covenant, but doe often adde thereto an Oath. Themſelves teach alſo, that as Church Diſcipline is to be learned from the plaine Manuſ of Covent. ſent from Holland.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 Examination of Prelates petition, p 31. Manuſ. of Coven ſent from Holland.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 p. 13things 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 Vide Aſſert. of the Church of ſcotland, p. 154, 155, 156.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. Lib pr…med. Theol. cap. 39.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 Med. Theolo. lib. 1. cap. 39.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 p. 14out 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, which hee eſtabliſhed by the example and judgement of other Churches, 1 Cor. 14. 33. 1 Cor. 11. 16. The equity of which is, that the Orders agreed upon by the conſent of many Churches, are of great force and authority to bind: ſo Paul, though an Apoſtle, ſubmitted to the practice of what was agreed upon by the common conſent of James, and all the Elders of Jeruſalem, (though in the practice of Jewiſh and legall ceremonies) Acts 21. from the 18. ver. to the 27. ver. Thus in a caſe of great diſſention, and diſputation in the Church of Antioch, Acts 15. 1, 2. ver. Why did that Church ſend to Jeruſalem for reſolution in that difficult caſe to be determined, and bound by the decrees and Orders of the Apoſtles and Elders in that Synod, and were not bound, nor determined by their owne Church onelyonly? (eſpecially having two ſuch excellent men with them as Barnabas and Paul, whoſe p. 15judgement they might have reſted upon) Surely this was done for this end, to teach us that divers Churches in difficult caſes ought to meete by their Miniſters and ſome choiſe men to determine of matters for thoſe Churches, according to the Word, to which all thoſe Churches ſhould ſubmit. Neither will it helpe them to ſay this was extraordinary (for what Synod can ſay, it ſeemeth good to us and the holy Ghoſt? and thoſe decrees bound them who were not preſent) Not to anſwer theſe exceptions now, but reſerving the anſwer to a larger Tractate upon this ſubject; grant it that ſomething in this Synod was ſingular and extraordinary, yet this was not for one Church to ſend to another, and that to their ordinary Officers the Elders, Acts 15. 2. ver. to this end that by common conſent difficult caſes might be determined and enjoyned upon particular Churches by more than their owne Church, for this muſt needs be Ordinary, and ſo binding, being an example founded upon rules of common equity, reaſon, and communion of Churches, and not upon temporary or extraordinary grounds, and that appeares thus (for unleſſe it were to teach the ſucceeding Churches this, and to be a ground for Synods, and Dependancy in Government, in caſes of difference and difficulty, there could be no other great uſe nor end of it, for as for the ſatisfying of the queſtion, and reſolving the caſe, Paul alone being at Antioch, one who was immediately and infallibly inſpired by the Spirit, was able of himſelfe to have ſatisfyed that controverſie about Circumciſion, much more Barnabas being with him and others in that Church.

Reaſon. VI.

THe Government of the Church by Synods, is no where forbidden by God in the New Teſtament, p. 16nor ſpoken againſt, either directly, or by conſequence (as they ſay) is for one man to have the power, Luk. 22. 25. 26. ver. For though no one Miniſter, as ſome ſay, be greater than another, yet all are greater than one or a few. In Synods here is no erecting or appointing of an Officer or office in the Church, which Chriſt hath not appointed (which is the exception made againſt Epiſcopacy) but here are onelyonly the Officers appointed by Chriſt and that forme of government, which is appointed by Chriſt in his Church, namely, Ariſtocraticall, here is no varying of the forme of Church government from Ariſtocraticall to Monarchicall; (as they ſpeake of Epiſcopacy) but the government by Synods is moſt Ariſtocraticall, whereas the Independant way for the moſt part is but onelyonly Oligarchicall, having but a few Officers in a Church, or elſe Democraticall, if put into the body of the Congregation: now where there is no Law forbidding, there is no tranſgreſſion, for ſinne is a tranſgreſſion of the Law, 1 John 3. 4. And ſuch actions the Church may lawfully doe, wherein no Law of God is broken, as is confeſſed by themſelves, in the fifth Argument of Syons Prerogative. But here is no Law broke, pag. 11.this never being ſpoken againſt, nor liable to thoſe exceptions put in by them againſt Epiſcopacy, but found agreeable to the Law and light of Nature concerning ſocieties, to generall rules in the word of edification, order, peace, pureneſſe, lovelineſſe, &c. to examples alſo and practiſes in Scripture; and what though there be not an expreſſe precept or a command in terminis for it, yet not being againſt Scriptures but ſo agreeable to it (as appeares by all before ſaid) no ſober godly Miniſter or Chriſtian ſhould refuſe Communion with a Church or ſubmiſſion to it, and go and ſet up a Church, againſt a Church, and foment a ſchiſme for that: for if they will doe ſo, and will not goe upon generall rules, equity of Examples, light of Nature and reaſon, they muſt forſake being fixed members of any particular congregation, p. 17and forſake all Churches in the Independant way, and profeſſedly joyne themſelves to no Aſſembly in the exerciſe of Inſtituted worſhip, becauſe they muſt practice as great matters concerning externall government and worſhip of what ever Church or government they be of, as this is; namely the Aſſociation of Churches. Let them produce a particular word for the order of Gods Worſhip, what muſt be performed firſt, what ſecond, what third, what fourth, and ſo of the reſt, and that no ordinance nor part of Worſhip may be in another Order; Let them (if they can) ſhow a particular Word or rule in the New Teſtament for their Church covenant (which yet is an eſſentiall point, namely, the forme of the Church) let them produce what is required in the word particularly, as the forme of excommunication, or as the forme of Ordination, let them ſet downe the outward worſhip and geſture of the externall reverence which muſt be uſed, and no other way, in the ſeverall Ordinances of God, as Word, Prayer, ſinging of Pſalmes, reading Scriptures, Baptiſme, Lords Supper, Excommunication, which if they cannot (as we know they are not able, neither in theſe nor many other things which may be named) let them then learne that many things in government and Diſcipline, have but generall rules with equity of practices, and if they will not joyne, nor have to doe in Church Government, and Diſcipline, till they have particular commands to walke thus and no otherwiſe, they ſhall ſtay long enough, and be of no Church.

Reaſon. VII.

THis conſociation and combination in way of Synods is granted by themſelves, as lawfull and expedient in ſundry caſes and particulars. As that one Church being required, ought to give an account to p. 18others, and to be content that matters of difference and importance ſhould be heard by other Churches, as alſo to be adviſed and counſelled by other Churches, to have alſo doctrines that are queſtionable, tryed, and judged of by Synods, to be admoniſhed, and to be reproved alſo in caſe they deſerve it; and in caſe they will not amend, and reforme, upon admonitions and reproofes of Synods and Aſſemblies, then they are to be complained of to the Civill Magiſtrate, that he may doe his duty: For this ſee Chriſt on his Throne, vid. pag. 32. examin. of Prelat. petition. Sions Prerog. pag. 63. Proteſt. proteſted. Now I deſire them to ſatisfie me in their anſwers they give to theſe Reaſons, what grounds they have in Scriptures for theſe Practices; for Miniſters and Elders of ſeverall Churches to meet together in greater Aſſemblies, to heare the matters of a particular Church, to try and judge Doctrines, to admoniſh and reprove, and to complaine, and that matters may with common adviſe and conſent, be agreed upon, for thoſe Churches, excepting onelyonly generall rules and commands with the equity and Analogie of examples; ſo that if theſe Acts and Workes may be done lawfully, then the judging and determining of cenſures and the impoſition of Orders and Decrees, may be warrantable, eſpecially conſidering that the example of the Synod at Jeruſalem, ordained thoſe decrees for to be kept of the Churches, Act. 16. ver. 4. So that there was not onelyonly diſcuſſion, diſputation, common agreement, but impoſition of them, beſides theſe acts (which you grant) ſome of them be Acts of Power and government, other of theſe Acts are Church cenſures, as publicke reproving and admonition upon complaint, and accuſations; as appeares by the 1 Tim. 5. 20. Mat. 18. ver. 15, 16, 17. So Ameſius tells us, that the parts of Diſcipline are brotherly correction and excommunication: neither doth Diſcipline conſiſt onelyonly, or chiefely in the thunder-bolt of excommunications, Ameſi. lib. pr. ca. 37. de Diſcipl. Eccl.but chiefely in Chriſtian correction, and p. 19full excomunication is not to be exerciſed, unleſſe to the ſinne there be added contumacy. And ſo admonitions and reproofes upon complaints, are held Church cenſures, by themſelves. Now then if Officers of other Congregations with their owne Officers may exerciſe theſe cenſures, and that which is the chiefe part of Diſcipline, and if members of other Churches ought by the Law of Communion of Churches to ſeeke adviſe, helpe, and to ſubmit to admonitions and reproofes, ſo as there may be good by them, then alſo may they ſubmit to the decreeing of Excommunications by Synods: for if diſcipline may be lawfully exerciſed in that wherein it chiefely conſiſts, as admonitions and reproofes by Officers of other Churches, towards members of ſuch a congregation, then may it alſo be exerciſed in that wherein it leſſe conſiſts, and in this you are no more ſubject in conſcience to a humane Ordinance, then you are in publicke admonitions and reproofes.

Reaſon. VIII.

THey doe grant and confeſſe that Churches of ſuch a Communion and aſſociation, if upon complaints of falſe Doctrines, and evill Diſcipline, made to Synods and Claſſes, the Synods and claſſes convincing a Church of their errors, admoniſhing, and councelling them to reforme and to cenſure the obſtinate perſons among them; if after all this they ſhall perſiſt and goe on, that then all theſe Churches ought to withdraw from them, renounce communion and fellowſhip with them, caſt them off, and declare ſo much to their ſeverall Congregations; Now I would know of them (avoyding ſtrife about names, words, and formes of Excommunication) what is excommunication, but this? what is it to excommunicate, or to be excommunicated; but to reject perſons, and not to have communion with them, neither p. 20in holy nor civill things familiarly? for proofe of which, ſee theſe places. Matth. 18. v. 17. If he neglect to heare the Church, let him be unto thee as a Heathen or Publican. Which words are underſtood by all men that would found Diſcipline upon this place, to be meant of excommunication. So 2 Theſ. 3. v. 6. 14, & 15. They are both underſtood of excommunication, and they are expreſſed by keeping no company with them, and by withdrawing communion from them; So that if Officers and Churches may doe this lawfully, then they may excommunicate members of other Congregations. So Tit. 3. v. 10. Excommunication is expreſſed under rejecting: ſo that our Independant Brethren ſhould not upon word or names, make ſo great a ſtirre in the Church, and maintaine a controverſie, even to ſeparated Aſſemblies▪ when they doe yeeld the ſubſtance; hence it is, that one of them in that late Proteſtation Proteſted (meaning, I ſuppoſe, no other than his fellowes) plainely uſes the word Excommunicate, which was not without a providence to make them yeeld to the Truth, not onelyonly in the thing, but in the very name and terme.

Many other Reaſons againſt Independancy I could ſubjoyne to theſe, as that this overthrowes Communion of Saints, as the impoſſibility of this Government to any Chriſtian Common-wealth or Nation, &c. Beſides the taking of all their evaſions to theſe Reaſons, (which I eaſily know and foreſee) as alſo, an anſwer to all their arguments and reaſons for Independancy: But intending this onelyonly for a light skirmiſh, before I draw up my Forces to the maine Battell, and ſending this forth but (as a Scout) to diſcover the ſtrength or weakeneſſe of the other ſide, I will adde no more, onelyonly that I doe not feare but that theſe few Souldiers will be able to returne againe alive, and unwounded, and be able to doe more ſervice when they ſhall be joyned with others, and formed into Battalio.