Independency Examined and Refuted, Discourse
Independency EXAMINED, Vnmasked, Refuted, By twelve new particular Interrogatories: detecting both the manifold Abſurdities, Inconveniences that muſt neceſſarily attend it, to the great▪ diſturbance of Church, State, the diminution, ſubverſion of the lawfull undoubted power of all Christian Magiſtrates, Parliaments, Synods: and ſhaking the chiefe Pillars, wherewith its Patrons would ſupport it.
By William Prynne of Lincolnes Inne, Eſquier.
Rom. 12. 16.
Be of the ſame minde one towards another: Minde not high things, but be contented with meane things: Be not wiſe in your owne conceits.
1 Pet. 5. 5.
Likewiſe ye Younger, ſubmit your ſelves unto the Elder; yea all of you be ſubject one to another, and be cloathed with humility: for God reſiſteth the proud, and giveth grace to the humble.
Epheſ. 4. 14, 15.
Henceforth be no more children, toſſed to and fro, and carried about with every winde of Doctrine, by the ſlight of men, and cunning craftineſſe, whereby they lye in wait to deceive:
But speaking the truth in love, grow up into him in all things, which is the head, even Chriſt.
LONDON, Printed by F. L. for Michael Sparke Senior, and are to bee ſold at the Blew-Bible in Green-Arbour. 1644.
Independency examined, unmasked, refuted, by Twelve new particular Interrogatories.
COurteous Reader, it being expected by ſome, that I ſhould (upon ſecond thoughts) render) a more particular account of my diſapprobation of the Independent Platforme, then I have lately done in my Twelve conſiderable ſerious Queſtions touching Churchgovernment, wherein I propounded my Reaſons againſt the ſame, but in a generall manner: I ſhall for thy further ſatisfaction, and our Churches peace (moſt neceſſary and deſirable in theſe dangerous times) propoſe by way of Interrogation, my more particular Exceptions, againſt this New form of government, with all ingenuity and freedome, without reflection upon any particular perſons, or juſt diſguſt (unleſſe*Gal. 4. 16. truth diſpleaſe) to thoſe who are contrary-minded: My only aim being to convince, reconcile, not irritate or diſaffect them. The reaſon why I thus write by way of Queſtion, not Deſciſion, is, becauſe (for ought I finde) the Independents have not yet dogmatically, in direct termes▪ diſcovered to the world the ful truth of what they aſſert, but politikely conceale the principall grounds, and more deformed parts of their Church-platforme, till a further opportunity, for feare their very diſcovery at the firſt ſhould cauſe their new building to miſcarry. Whereupon I have rather choſen to pump out their determinations by the enſuing Queſtions to avoid miſtakes then to refute them upon ba…e conjectures; following the Apoſtles ſeaſonable adviſe, 1 Theſ. 5. 21. Prove all things, hold faſt that which is good.
1. Whether the Independent former of Church-government, now ſo much contended for as theaReply of two of the brethren to A. S. p. 66. only Church-government of divine inſtitution, which all (ſay they) are bound to ſubmit unto, be any where to be found in the Old or New Teſtament? What Texts or Preſidents (if ſo eſſentiall and neceſſary as it pretended) doe either directly preſcribe or delineate it unto us? VnderUnder what dark cloud or vaile hath it layn totally obſcured, for hundreds yea thouſands of years that it never appeared in any Church Nation, Republike in the world from Adams dayes till ours? And whether it be yet ſo clearly revealed to thoſe who pretend beſt knowledge of it, as to be poſitively reſolved on amongſt them what it is, or what the benefits or miſchiefes of it may prove to be? If not, I ſhall conclude of this New-government, as our Saviour doth in his parabolicall ſpeech concerning New-wine,bLuk. …. 37. No man having drunke old Wine ſtreightway deſireth new for he ſaith, THE OLD IS BETTER: Old Presbytery, old unlordly Epiſcopacy, are (no doubt) far better for us then New Independency.
2. Whether ſome Independents do not extraordinarily eclipſe, impeach, if not abſolutely deny and ſubvert the lawfull power of Civill Magiſtrates, all former Parliaments▪ and the preſent too, in all matters of Church-goverment and Potleſiaſticall affaires, contrary to their ſolemne Covenant and Proteſtations, …o defend the ancient Priviledges & authority of Parliament, and even quite blow …p all their eccleſiaſtick authority (by a new kinde of Gun-powder) at one breath: yea lay moſt foul, ſcandalous, uncharitable cenſures upon the honourable Members of this Parliament, who deſerve far better language from them▪ Witneſſ this moſt obſervable dangerous paſſage, lately dropped from their pens, in A Reply of two of the brethren to A. S. (newly printed) pag. 81, 82. Thirdly, if the Law of the State be the firſt and moſt conſiderable band or tye upon men, to ſubmit unto the power of your combined Elderſhip, (as you ſeeme here to imply, in ſaying, that all men and all Churches thereof are bound by Law, &c.) then you muſt acknowledge, that the root and baſe of your Government is *I pray informe me why an whole Parliament and Aſſembly of godly Chriſtians and Divines, wherein are many of your owne chiefe Independent Miniſters, members, ſhould be more ſecular, unclean, filthy, or unable to make a ſpirituall extraction of Churchgovernment, then one of your Independent Churches or Conventicles?Poteſtas ſecularis, ſecular authority: and then how is it Eccleſiaſtick or Spirituall? A man may as well bring a cleane thing out of an uncleane (in Jobs expreſſion) as make a ſpirituall extraction out of a ſecular root. Secondly, it will reſt upon you to prove, that the Civill State hath a power to forme and faſhion the government of the Churches of Chriſt. Yea, thirdly and laſtly, it will be demonſtratively proved againſt you, that you reſolve the government of the Churches of Chriſt (in the laſt reſolution of it) into the humours, wills, and pleaſures of the world,yea of the vileſt and moſt unworthy of men. Brethren, bona verba quaeſo: Is this your printed, publike, avowed language of Parliaments and the Members of it, even to the very face of the moſt religious, beſt-deſerving Parliament that ever ſate, which hath been moſt indulgent to you hitherto? Is this your ſo much boaſtedcA Reply to A. S. p. 85. preaching, writing, fighting for the priviledges and rights of Parliaments, which ever ſince the firſt planting of Religion among us to this preſent, hauehave framed and faſhioned the government of our Churches in all ages, as I can demonſtratively manifeſt by good Antiquities? Certainly this language of yours (with ſundry other like paſſages in this your much-applaudeddPage 42. to 65. Reply) cauſe intelligent men to ſuſpect, that the deſigne of ſome of your party is, to hugge embrace the Parliament, in ſhew, juſt as the Yvie doth the Tree, thereby to advance your ſelves (the onelyonly abſolute Eccleſiaſticall Dictators, law-givers) and your independent Churches by degrees above the Parliament, and then to over-top, ſuppreſſe its power in the end; or elſe to ruine it & us for the preſent, by endeavouring to raiſe ſchiſmes among us, both in Parliament, City, Country, and our Armies, becauſe they now diſcerne the major part of both Houſes and the Synod inclined againſt your Independent novelties. If this be the accurſed project of any of you, (for I dare not harbour ſo ill a thought of the greateſt part) the Lord will both diſcover and avenge it to their infamy, in due ſeaſon: In the meane time, to anſwere the ſubſtance of this moſt derogatory ſcandalous paſſage againſt Parliaments; I ſadly referre it to all rationall mens judgments in the world, Whether a Parliament of the moſt eminent, religious, learned, grave, zealous wiſeſt Peeres and Commons of this Realme (the repreſentative body and grand Councell of the Kingdom) aſſiſted with the advice judgment of an Aſſembly of the moſt orthodoxe pious conſciencious▪ learned Miniſters in our Church, ſpecially ſelected for this purpoſe, & of the chiefeſt of your Independent party▪ be not more fit to form, & faſhion the government of the Churches of Chriſt, and better able to reſolve, duplicate page duplicate page determine upon long and ſerious debate, what Church-government is moſt agreeable to the Word of God, and fitteſt for every particular Pariſh-church throughout this Iſland, for the advancement of Gods glory, the peoples ſalvation, the generall peace and tranquillity of Church and State then any one or two Independent Miniſters, with five or ſixe of their illiterate, impolitick, and perchance inconſiderate Members (to uſe no harſher epithite) aſſembled in a private Conventicle, can doe in two or three houres ſpace? And whether it bee meeter that theſe ſhould preſcribe a church-government, diſcipline to themſelvs the Parliament, Synod, and whole Kingdome to boot; or the Parliament and Aſſembly to them, who deeme themſelves ePro. 2…6 cap. 30. 1…. … 65. 5. …. 18. 10. to 16.wiſer, holier in their owne vaine conceits, then a thouſand Parliaments, Synods put together? I doubt not they wil all confeſſe, that in their Congregationall debates about any point of order, diſcipline government or doctrine, in any of their Independent Churches, the f1 Chron. 13. 4, 5. Act. 15. 22, 23 &c.major voice or party ought to over-rule and binde the leſſe; And if ſo, let them yeeld me a ſolid reaſon, when they are able, why the Eccleſiaſticall conſtitutions, Reſolutions, Orders, Edicts of the greateſt part of an whole Nationall Parliament, Synod, Kingdome, ſhould not much more binde both them and all their Independent Churches as well as others, as they have ever hitherto done? And why a combined Presbytery, of many, learned Miniſters, Lawyers, Gentlemen of beſt judgment, quality, ſhould not be fitter to decide all Church-controverſies and affaires of moment within their prefixed limits, by generall Laws and Canons ſetled in Parliament by common conſent, then any Independent or popular Tribunall of leſſer judgement and experience, by their owne arbitrary privat edicts? Elſe they muſt deny what the holy Ghoſt informs us,gEccleſ. 4. 9, 10, 11: That two are better then one; hPro. 11. 14that in the multitude of Counſellours there is ſafety: or that the piousi1 Chro. 13 3, 4, 5. &c. 28. … 29. 2 Chro. …. 5 & 6. & 7. c. 23 2, 3. c. 30. 10. to 27. c. 31 …. …iſth. 9, 20. … 31. Ezra 3. 1. c. 10. 1. &c, …eh. 8. 1, &c. Kings in the old Teſtament, or a Nationall Councell, or Parliament of their Princes, Nobles, Elders, Captaines, and people of beſt quality, had any lawfull power to reforme or ſettle all weighty Eccleſiaſticall Church-affaires; as they ever did by Gods owne command and approbation.
3. Whether it be not the Independents profeſſed Tenet, if truely and poſitively laid downe, that*They ſhould …owell to define, 1. Of how many members, every Independent Congregation ſhould conſiſt? 2. Within what precincts they ſhould live? 3. What ſet ſtipends they ſhall allow them, and how raiſed when aſcertained? 4. When and where their Churches ſhould aſſemble? 5. Who ſhall preſcribe extraordinary … of faſting or thanſgiving to them upon juſt occaſions? 6. Who ſhall rectifie their Church-covenants, Diſcipline, Cenſures, Government, if erronious or unjuſt? 7. Shew us a ſufficient ſatisfactory Commiſſion from Gods Word for all they doe or deſire, before they gather any Churches. every Miniſter hath a divine right and liberty, to gather to himſelfe an Independent Church, not of Pagans, Infidels converted by himſelfe alone, but of all the eminenteſt Chriſtians formerly converted, and regenerated by the Miniſtry of others (eſpecially if rich or potent perſons, able to give them large contributions and ſupport) who ſhall voluntarily ſubmit themſelves to his Miniſtry, and ſuch a Church-government as he ſhall dictate to them: though by our eſtabliſhed lawes and cuſtomes, (which our ſolemne Vow and Covenant obligeth us to maintaine) they be Pariſhioners to twenty other godly Miniſters, by whoſe Miniſtry they were firſt regenerated and built up in grace? That every Chriſtian hath a free liberty, by the Law of God, to unite himſelfe to what Independent Congregation hee pleaſeth; the husband to one Congregation, the wife to another, the children to a third, the ſervants to a fourth; nay, every diſtinct perſon in a family to a ſeverall Church, (and that not onelyonly without, but againſt the conſents of their owne Magiſtrates, Miniſters, Husbands, Parents, Maſters, who have no juriſdiction (as ſome ſay) over their conſciences herein; ſo as one great family ſhall be divided into members of twenty or thirty ſeverall Independent Churches, if they pleaſe, and thoſe perchance different one from another in their government, opinions, diſcipline, ceremonies? That thoſe whoſe conſciences or judgments will not permit them to joine with their Independent Churches, (which they*Reply of two of the Brethren 64, 65, 66, &c. profeſſe to be canonicall (though guided by no canons) and of divine aſſertion, denying all other Church-government to be ſo) muſt be wholly excluded (as Heathens and Reprobates) from being members of any Church; or rather (by the ſelf-ſame Chriſtian liberty as Independents plead for) they may unite themſelves into Presbyteriall or Hierarchicall Churches, or what other forme they pleaſe to elect: and ſo we ſhall have an Independent Church-government in one part of a Family, Pariſh, Town, County, Kingdom; a Preſbyteriall in another; an Epiſcopall in a third: and by this means if the husband bee a great ſtickler for Epiſcopacy, and member of a Prelaticall Church; the wiſe a fierce zealot for Independency, and a member of ſuch a congregation; the children or ſervants ſtout champions for Presbytery, and members of ſuch aſſemblies, what confuſion diſtraction, implacable conteſtations,*1 Cor. 1. 11. 12. 13. cap. 3. 3, 4. ſchiſmes,Mat. 12. 51. 52. 53. tumults this Licentiouſneſſe (for I cannot ſtile it Freedome of conſcience) would ſoone inevitably engender in all Families, Villages, Cities, Counties, Kingdomes, to their utter ruine and deſolation, the meaneſt capacity may with eaſe divine; without the help of an Oracle. However, it would unavoidably ſubvert all ancient bounds of Pariſhes, all ſetled maintenance for the Miniſtry by tithes or otherwiſe and put all Miniſters into the condition of Friars mendicants, to live (as Independents do) upon the Almes or voluntary contributions of their ſeverall congregations, to whoſe humours, errours, opinions, they muſt either readily conforme, or elſe ſtarve for want of ſubſiſtence, in caſe of their diſpleaſure, being ſubject to caſheering upon every ſmall diſlike.
4. Whether Independents muſt not neceſſarily grant from their owne principles, that as every Miniſter hath free liberty to congregate what Church hee pleaſeth, of men ſuitable to his own opinions, practiſe; ſo alſo particular perſons have a like liberty to unite themſelves together into a Church, to elect what Miniſter they thinke beſt, and preſcribe to themſelves what government they ſhall conceive to be moſt ſutable to the Scriptures? And if ſo, then every man will*2 Tim. 4. 3; 4 A proplaeſſe which concerns our preſent times. heap to himſelfe Teachers, and erect Churches after his own luſts: meer Papiſts▪ and Popiſhly affected perſons, will ſet up Popiſh Churches and Prieſts; Arminians, Arminian Churches and Preachers; Anabaptiſts, Anabaptiſticall Miniſters and Aſſemblies; Arrians, Anti-Trinitarians, ſuch conventicles and Paſtors; Libertines, a licentious Church and Miniſtry; yea, every Heretick, Sectary, or guidy-pated Enthuſiaſt, upon pretext of new Revelations and diſcoveries of concealed Evangelicall truths, (though when exactly ſcanned they may oft times prove old errors or meer diabolicall deluſions) will erect new Independent Churches of their own (and that for ſucceſſion and perpetuity to the perverting of infinit ſoules), uncontroulable, unſuppreſſible by any Eccleſiaſticall or Civill authority: And thus in few moneths, or yeares ſpace at leaſt, through Satans inſtigations, our owne depraved judgments, (a verſe to unity, piety, purity, but†Gal. 5, 20, 21. c. 2. 11, 12, 14. Act. 15. 39. … Theſ. 2. 11. Rom. 1. 29. 31 c. 16. 17. 1 Tim 6. 5, 6. Tit. 3 9. prone to Errour, Hereſie, Schiſmes, lyes yea lying phantaſies) and through defect of a ſevere coercive power, in Eccleſiaſticall Synods-Parliaments, temporall Magiſtrates, (who as*Reply of two of the brethren pag. 52. …0 61. ſome new Independent Lights informe us, have no coercive power to ſuppreſſe theſe ſpringing hereſies, but onelyonly by a non-communion with or refuting them by the word to which they will obſtinatly*2 Tim 4 6. refuſe to hearken, as deeming their own opinions moſt divine:) we ſhall have almoſt as many ſeverall hereſies, ſects, Churches, as there are families, perſons; (Quot homines tot ſententiae, tot Eccleſiae:) Yea, if they thus admit every Miniſter, or ſecular perſon, to have a divine right, freedom, to ſet up ſuch an independent Church and government as he pleaſeth; then by the ſelf-ſame reaſon, they muſt have a like liberty to elect erect, what civill forme of government they pleaſe; to ſet up a new Independent Republike, Corporation Kingdome, Magiſtracy, in every family, pariſh, city, county, and to caſt off all former civill Governours, Governments, Lawes at pleaſure, as well as Eccleſiaſticall; there being the ſelfe-ſame grounds both of obligation, obedience to, and exemption from the one as other. And if men by their Chriſtian liberty ſhall thus be wholly exempted at their pleaſure, as well from all temporall as eccleſiaſticall Lawes and formes of government, (as grant me but the one, they muſt of neceſſity yeeld the other; the ſame Texts, Reaſons obliging us equally in both, and*See 1 Chro. 13. 1 to 7. 2 Chro. 5. & 6, & 7. c. 15. 8. to 16 c. 30. 1 to 7. c. 31. 1. c. 34. 31, 32, 33, 34. Ezra 7. 26. cap. 10. 1 to 7. Eſth. 9. 20. to 32. Kings, Parliaments having the ſelf-ſame juriſdiction in and over all†25. H. 8 c. 19 21. 37. H. 8. c. 17, 26. H. 8. c. 1 27. H. 8. c. 16. 28. H. 8. c. 10. 1. E. 6. c. 2. 1. Eliz. 6. c. 1, 2. 8. Eliz. c. 1. 31. H. 8. c. 10, 14. 32. H. 8. c. 22, 24, 28. 33. H. 8. c. 29, 34. & 35. H. 8. c. 17. 19. 35. H. 8. c. 1. 3. eccleſiaſticall matters, which are not poſitively of divine inſtitution and injunction, as in and over temporall) what an Anarchy and Ataxy this will ſuddenly introduce, to turn all Kingdomes, Republikes, Nations, Corporations, Churches, Families, and the World it ſelf, quite upſide down, and ruine them by ſchiſms; I tremble to imagine.
5. Whether the Miniſter alone, or the Congregation without the Miniſter, or both conjoined, have power in their Independent Churches to make and preſcribe particular formes of Church-covenants, orders, conditions, to all who are or ſhall be admitted members of their new erected congregations? If the Miniſter alone, without the people, (which I ſuppoſe they grant, becauſe he is the principall actor in gathering their new Churches to himſelfe, and the ſole perſon who muſt firſt admit them to be members of his Flock, upon his own conditions:) I would then demand; whether every Independent Miniſter arrogates not as much or more power to himſelfe, in making, preſcribing lawes and covenants to his congregation by his own inherent authority, without conſent of King, Parliament, Synod, or People, as the Pope himſelfe uſurpeth, and farre more power, authority, then Independents either do or dare aſcribe to Chriſtian Princes, Magiſtrates, Councels, or the Parliament? to all and every of which they abſolutely*Reply of two of the brethren p. 52. to 69. deny any power of making or preſcribing eccleſiaſticall lawes, covenants, canons, to binde them, or their independent Churches or any members of them; yea any ſufficient coercive power to reſtrain or puniſh Hereticks, Schiſmaticks, or Broachers of heterodox novell opinions, to diſturb the Churches or Republikes tranquillity. If the people alone without the Miniſter, or both conjoyned, then you inveſt every Independent Conventicle, conſiſting of never ſo few inconſiderable ignorant members, with a greater legiſlative power, and eccleſiaſticall authority, then you allow to whole Nationall Parliaments, Councels, conſiſting of moſt eminent, learned, pious perſons of all ſorts; who by your New doctrine have no juriſdiction at all to make or enjoyne any forme of church-government, covenant, eccleſiaſticall lawes or canons, to any particular churches: as if the eminenteſt Miniſters and members of churches, by becomming members of Parliaments or Councels, did thereby forfeit and loſe the right or exerciſe of that power, in thoſe great repreſentative bodies of the whole Kingdome and church of England, which you readily allow both them and others in every private church or Conventicle: A moſt ſtrange and ſenſeleſſe whimſie.
6. Whether it be lawfull or juſtifiable by the Word of God, for any Independent Miniſter of England, contrary to the Lawes of the Realme and Inhibitions of Parliament, of his owne bare authority to congregate and erect an independent congregation; or to preſcribe a particular forme of church-government, together with a church-covenant (in nature of a ſolemne Oath) to which eueryevery particular member of his new congregation muſt ſubſcribe before admiſſion into his Church? Whether there bee any the leaſt precept, preſident in Scripture, or Antiquity to warrant ſuch an irregular uſurped authority and power among Chriſtians; which the verie Apoſtles themſelves never claimed? Whether all the particular churches in any Nation, Kingdome, city, Republike profeſſing the ſame orthodox Faith, though divided (for more conveniency) into ſeverall congregations, be not all members of, and conſtitute but*As one and the ſame City, Kingdom, Nation, encreaſed with new houſes, pariſhes, ſtreets, territories, and generations of people, continue ſtill but one and the ſelf-ſame City, Kingdom, Nation: So the firſt Chriſtian Church planted in any City, Kingdome, Nation, when ſpread over all that City, Kingdome, Nation, and diſtributed into ſeverall particular congregations, continues but one and the ſelf-ſame generall Church of which all particular Churches are members, and not Independent abſolute in themſelves, divided from, or vnſubjected to the intire common nationall Church. 1 Cor. 12. 12, to 22. Ep…. 2. 19, 20, 21. c. 1. 3, to 17. Acts 2. 47. one intire Nationall church, or common chriſtian Society, as they did at firſt, before thus multiplied, augmented? (even as all the particular houſes, pariſhes, ſocieties in London are members of and make but one city and corporation; all the families, pariſhes, townes, counties in England, but one Kingdome or Republike; and as all particular and Nationall churches in the world, make up but one entire catholike militant church:) whence both in Scripture phraſe, and common ſpeech in all Authors. Languages whatſoever, they are commonly called by the name of One Church, in the ſingular number; as, the Church of England, France, Scotland, Ireland; the Eaſtern, Weſterne, Greeke, Latine Church; the Church of the Jewes, Gentiles, &c. And if ſo, then let our Independents ſhew me, if they can, the leaſt colour of Scripture or reaſon, why the Parliament and Aſſembly (choſen to aſſiſt them by publike conſent) repreſenting our whole church, State, may not as lawfully ſet up and preſcribe a new church-government, diſcipline, lawes and canons, agreeable to and not diſcrepant from Gods Word, to binde all particular churches and perſons within our Realme, as well as pull downe and demoliſh the old, or make temporall lawes and ordinances to binde all perſons, ſocieties, members of the Realm, (and Independents too as well as others) both to obedience and puniſhment; or elſe for ever diſclaim their new-minted government, their declamations, arguments againſt the power of nationall Synods Parliaments in Eccleſiaſtical matters and church-government, as moſt ridiculous and abſurd.
7. Whether the members of every Independent Church, may at their owne free liberty, when ever they pleaſe, deſert their owne particular Church, and become members of other Independent or Presbyteriall Congregations, without the licence or diſpenſation of their owne Church or Miniſter firſt obtained? If yea, then why oblige they them to the contrary by particular Church-covenants; or refuſe to admit any members of one Independent Church into another, without ſuch conſent or licence firſt obtained; or at leaſt repute it a grand injury in that Church or Miniſter who admits them? (eſpecially if they be wealthy members, for ſome ſay poore ones, and perſons of meaner condition, are not much regarded by Independents, no more then poore or contemptible offices.) If nay, then by what law or conſcience doe, or can they congregate their Independent Churches out of twenty or thirty ſeverall pariſhes and congregations, not onelyonly without any authority of the State, or licence of the Miniſters or whole Churches in thoſe Pariſhes; but even againſt their expreſſe wills and deſires; yet thinke they doe God good ſervice; theſe Miniſters, Pariſhes, no injuſtice by it, though it be directly contrary to their owne Principles, and theſe common dictates of God and Nature; Quod tibi non vis fieri alteri ne feceris: and,*Matth 7. 12. … c. 6. 31. All things whatſoever ye would that men ſhould doe unto you, doe yee even ſo unto them, for this is the Law and the Prophets?
8. Whether Independents peremptory refuſall, to admit any to be member, of their Churches, to receive the Sacrament of the Lords Supper, or to have their children baptized among them, unleſſe they will firſt ſubſcribe to ſuch particular Church-covenants; Orders as they ſhall preſcribe; and their rigid Excommunication, rejection of ſuch members who have taken their Covenants, in caſe they ſubſcribe not to all their further dictates and opinions, without any re-admiſſion, till they ſhall promiſe an univerſall conformity in opinion and practice to whatever is required by their Independent Miniſter or congregations; be not an uſurpation of as great yea greater coercive power over the conſciences, perſons of Chriſtians, as Presbyterians, Parliaments claime, or as the Biſhops themſelves in the height of their pride and tyranny (as Biſhops) ever challenged or uſurped? Notwithſtanding Chriſtian liberty of conſcience, in opinions, practice, (which they pretend to leave arbitrary to every mans free election) be the principall pillar to ſupport, the ſweeteſt ineſcating bait to entice men to embrace their Independency? If they ſay, they impriſon enforce no mans perſon or conſcience, but leave all perſons, conſciences free: I anſwer, that the excluding men from their church-aſſemblies, ſacraments, chriſtian communion, yea their very innocent infants from baptiſme itſelfe in their independent Churches, unles they will conforme to their arbitrary Church-covenants, dictates, preſcriptions (warranted by no Scripture or divine examples) is a farre greater*Pſal. 34. 1. to 11. Pſal. 120. 3 Pſal. 42. 1, 2. Pſal. 27: 4. greivance, violence, coertion to the perſons, conſcience of Chriſtians, then all impriſonment, Racks and corporall tortures in the world: yea an unjuſt excluſion of them from that undoubted right to the ordinances and Church of Chriſt wherewith God himſelfe hath inveſted them.
9. Whether Independents refuſall to admit ſuch Chriſtians, who are not notoriouſly ſcandalous in their lives, nor groſſely ignorant in the Principles of Religion, to the Sacrament of the Lords Supper, when they earneſtly deſire to receive it, or profeſſe a cordiall preſent remorſe of all their former ſinfull courſes, with an unfained reſolution to live a pious holy life for the future, onelyonly upon this ſuſpicion or apprehenſion, that they are but carnall men, not truly regenerated or ſanctified by Gods Spirit, (though they cannot certainly judge of their preſent ſpirituall conditions,†2 Chro. 6. 30. Ier 17. 19. 20. Act. 1. 24 infallibly known to God alone) be not a very uncharitable, arrogant, yea unchriſtian practice, contrary to our Saviours owne immediate example, who at the firſt inſtitution of this Sacrament admitted *M…. 26. 20 to 32. Mark 14. 10, &c. Luke 22. 3. to 24. Iohn 6. 70, 71.Judas to his laſt Supper as well as his fellow-diſciples, though he certainly knew him to be both a Traitor and Devill; oppoſite to the injunction of†1 Cor. 11. 17. to 34. Paul himſelfe, who though he diſſwades unworthy Receivers from eating and drinking the Lords Supper without due preparation and examination, for feare of eating and drinking damnation or judgment to, and drawing downe temporall diſeaſes on themſelves; yet he ſimply excludes none from receiving it, at their owne perils, who are willing, or deſirous to participate of it, nor gives any authority to Miniſters abſolutely to ſeclude them from it, unleſſe excommunicated and notoriouſly ſcandalous. And whether their preſent deniall to adminiſter the Sacrament in their churches to thoſe who are truely religious, earneſtly longing even frequently to receive it for their ſpirituall comfort, according to Chriſts own inſtitution, only for fear leſt ſome unregenerate perſons ſhould communicate with them, and depriving their whole congregations of this moſt comfortable neceſſary ordinance for ſundry months, nay yeares, (as ſome have done) upon this groundleſſe, unwarrantable reaſon…, refuted by Chriſts owne example, who adminiſtred the Sacrament to the other Diſciples though there were a Judas amongſt them; by the practice, doctrine of Paul himſelf 1 Cor. 11. 17. to 34. and the uſage of all Chriſtian churches throughout the Vniverſe, be not an over-rigid, uncharitable, unjuſt (that I ſay not impious) action, injurious to Chriſt himſelf, to the ſoules and ſpirituall eſtates of thoſe good Chriſtians ſecluded from the Sacrament, and a more tranſcendent ſtrain of tyrannicall uſurpation over the ſoules, the conſciences of Chriſtians, and ordinances of God himſelf, than ever our moſt domineering Lordly Prelates exerciſed, or any Presbyterians have hitherto pretended to lay claim unto? If this proceed not from a domineering ſpirit, and be not an exceſſive*1 Pet. 5. 3. Lording of it over the Lords inheritance, yea over Chriſt himſelf in this his ordinance, I profeſſe I am much miſtaken: Yea, I feare this ſpirituall pride and exceſſive uncharitableneſſe of ſome, who take upon them by their owne inherent power to erect new Congregations, and ſet up new formes of church-government, Diſcipline, &c. in Chriſtian States, Churches, already planted, without, yea againſt their Parliaments, or†Moſes the chief temporal Magiſtrate under the Law, together with David, Solomon, and other godly kings, did by Gods owne direction, and approbation, direct, order, and ſettle all particulars in and about the Altar, Tabernacle, Arke, Temple, conſecrating both them and the Prieſts too, appointing all Officers about them, together with the courſes of the Prieſts, Singers; & that by cōmon advice of the Princes, Captains, Elders of the people, & not by the votes or directions of the Prieſts, who had no ruling voice herein: which authority being no where revoked nor denied Chriſtian Princes, Magiſtrates, Parliaments, under the Goſpel, they no doubt enjoy it ſtill. And therefore theſe Miniſters who thus erect new Churches uſurp on their authority. Chriſtian Magiſtrates authority, when as the very Apoſtles did never by their owne ordinary juriſdiction, as private Miniſters, but onelyonly by their extraordinary calling, as Apoſtles; or in and by their Canonicall Epiſtles, dictated by Gods Spirit preſcribe any matters of church-government, Diſcipline, Rites, or order to the particular Churches firſt gathered and planted by themſelves alone, as is evident by Acts 7, 1. to 8. c. 14. 22, 23. Tit. 1. 5. 1 Cor. c. 7. & 11. & 12. & 14. c. 16. 1. 2. Jam. 2. 2. 3. c. 5. 13. 14. 15. 16. except in and by a publike Synod, Acts 15.) and thus debarre others from the Sacrament, as unmeet Receivers, upon ſuch unwarrantable grounds, do make themſelves far more uncapable, unmeet to receive it, than thoſe they thus exclude.
10. Whether that noted Text of Matth. 18. 15, 16, 17. If thy brother ſhall treſpaſſe againſt thee, goe tell him his fault between thee and him alone; if he will heare thee, then thou haſt gained thy brother: But if he will not heare, then take with thee one or two more, that in the mouth of one or two witneſſes every thing may be eſtabliſhed. And if he ſhall neglect to heare them, TELL IT TO THE CHVRCH; but if he neglect TO HEARE THE CHVRCH, let him be to thee as an heathen man and a Publican; be meant of any Independent or eccleſiaſticall Conſiſtorie, excommunication, or church-cenſures properly ſo called? or not rather of the Iewiſh Synedrium, Councell, or civill court of juſtice, and of a civill excommunication, like to an Outlawry at the common Law, as*De Anno civili, &c Pr… ſatio p. 6. … &c 18. p 83, 84 And D jure Natura & Gent…um l. 4. c. 8. Mr Selden with others more t…uely interp…t…t? Since our Saviour ſpeaks there, 1. of a private treſpaſſe done to a private perſon, of which no church, claſſes, or eccleſiaſticall conſiſtorie, hath proper conuſance; not of a publike ſcandal to the congregation, or any ſcandalous crime or vice as is evident by the very firſt words, and by Luk. 17. 3, 4. compared with …n▪ 50. 17. 1 King 8. 31. 2. Of a demand of private ſatisfaction, firſt perſonally, next in preſence of witneſſe, before any complaint to the church or councell. 3. Of no cenſure or judgment paſſed, but barely of an admonition given by the church to the partie offending; which if neglected and not heard, then 4. Not the church, councell, and all other perſons, but onelyonly the partie offended was to repute (but not excommunicate out of the church or congregation) him as an heathen, and a publicane, (which were both odious to the Iewes, who had no civill converſation with them, and were no members of the Iewiſh church except Proſelites) as the expreſſe words, let him be TO THEE (not any others) as an heathen and a pulican, (that, is converſe no more with him, but avoid his company, 2 Theſ. 3. 14.) reſolve, Which Reaſons, compared with Matth. 5. 22, 25. c. 10. 17. c. 12. 14. c. 22. 15. c. 27. 1, 7. Acts 18. 12, 13, 14, 15, 16. c. 16. 20, 21. c. 17. 6. c. 23. 1. 14, 15. c. 24. 1. to 7. c. 25. & 26. infallibly evidence, the Church or Aſſembly in this Text to be meant onelyonly of the Temporall court, Councell, or Sanhedrin of the Iewes, not of any Eccleſiaſticall or Church-Iudicatory, or excommunication, as Papiſts anciently, with ſome others now determine.
11. Whether the Apoſtles and members of the firſt evangelicall Synode, we read of Acts 15. ſate and voted in it as Apoſtles onelyonly, indued with a ſpirit of infallibilitie (which was a peculiar priviledge to them alone,) or elſe in their ordinary capacity, as Elders and chief members of it? If as Apoſtles only, and in that extraordinary capacitie, as*Reply to A. S. p 70, 71. Independents aſſert: then 1. Paul and Barnabas being Apoſtles as well as they, might have decided that controverſie at Antioch, without ſending to Jeruſalem to determine it: 2. The church at Antioch would have ſent to none but the Apoſtles to reſolve their doubts, and not to the Elders at Jeruſalem as well as to the Apoſtles, as they did verſ. 2. Thirdly, Paul and Barnabas would have put the queſtion to the Apoſtles onelyonly, not to the Elders and church as well as to them, which they did verſ. 4, 5, 6. Fourthly, the Apoſtles would not have called a Synod of all the Apoſtles Elders and Brethren at Jeruſalem to conſider of or conſult about this thing verſ. 6. but have determined it preſently by their infallible ſpirit without conſultation, or a Synods aſſiſtance. Fifthly, Peter and James would not have argued the caſe ſo largely, and proved it by arguments and Scriptures as they did, one after another, verſ. 17 to 23. but have peremptorily reſolved it without diſpute, had they ſate and determined it by their extraordinarie infallible power. Sixtly, the finall reſolution, letters, and canons of this Synod had run onelyonly in the Apoſtles names, had they proceeded onelyonly by their Apoſtolicall infallible authoritie, and not in the names of the Elders and Brethren too, (coupled together with theirs both in the letters and canons, verſ. 21, 22, 23, 24, 27, 28. c. 16. 4. c. 21. 18. 25.) who were not all endued with the ſelf-ſame infallibility and power as the Apoſtles were, for ought can be proved; Therfore their aſſembling in this councell, not in their extraordinary capacity as Apoſtles only, but as Elders, Miniſters; and the Elders, Brethrens ſitting together in Councel with them, upon this controverſie and occaſion, is an undeniable Scripture-authority for the lawfulneſſe, uſe of Parliaments, Councels, Synods under the Goſpel, upon all like neceſſarie occaſions; and for their power to determine controverſies of Religion, to make Canons in things neceſſary for the churches peace and government, (there being no one place in Scripture againſt it, but many Texts in the old Teſtament to backe it, elſewhere quoted) mauger all evaſions, exceptions to elude it.
12. Whether the temporall Magiſtrate, Parliament, and civill State, have not a lawfull coercive power, though*Mat. 10. 17, 18 Mar. 9. 10, 13 Acts 4. 16. to 23. c. 5. 17. to the end. not to reſtraine the preaching of the Gospel and truth of God, yet to ſuppreſſe, reſtraine, impriſon, confine, baniſh the broachers of any hereſies, ſchiſmes, erronious ſeditious doctrines, enthuſiaſmes, or ſetters up of new formes of Eccleſiaſticall government without lawfull authoritie, to the endangering of the peoples ſoules, or diſturbance of the Churches, Kingdomes peace, as well as Miniſters and particular Churches Chriſtians, power to*1 Tim. 1. 19, 20. 2 Cor. 6. 14. to 18. Rom. 16. 17. Tit. 3. 10, 11. 2 Ioh. 10, 11. reprove, refute, avoid, excommunicate or anathematize them, notwithſtanding †Reply of two of the brethren p. 51. to 63.ſome Independents new-minted objections againſt it: and that by virtue of Deut. 13. 1. to 12. Lev. 24. 11. to 17. Num. 26. throughout, Joſh. 7. 25. 26. c. 22. 11. to 34. Pſal. 101. 4 5, 8. 4, 5, 8. 1 King. 18. 40. 2 King. 10. 21, to 29. c. 23. 5. 20. 2 Chro. 34. 4. 5. Rom. 13. 1. to 6. 1 Pet. 2. 14. Gal. 5. 12. Rev. 2. 20. c. 19. 20. 21. cap. 17. 16. And the ten hornes (interpreted to be ten Kings v. 12.) ſhall hate the whore (with all her Panders) and ſhall make her deſolate and naked, and ſhall eat her fleſh, and ſhall burne her with fire: for God hath put it into their hearts TO FVLFILL HIS WILL, Ezra 7. 26. And whoſoever will not doe the Law of thy God, let judgment be executed ſpeedily upon him, whether it be unto death, or unto baniſhment, or to confiſcation of goods, or to impriſonment, with ſundry*Matt. 10. 17, 18, 21. c. 26. 47, to 74. c. 27. 1, to 60. Acts 4. 1, to 24 c. 5 17, to 40. c. 6. 12, 13. c. 9. 1, 2, 3. c. 11. 2, 3, 4. c. 16. 20, to 40. c. 18. 12. &c. c. 23, & 24 & 25, & 26, & 27. rightly underſtood. other Texts. Hence*Iuſtinian. Codic. l. 1. Tit. 8. 10. and our Lawes againſt Ieſuits, Prieſts and Recuſants. Chriſtian Princes, Magiſtrates, Parliaments, in all ages and churches in the world have made ſevere temporall Lawes, Edicts againſt, and inflicted corporall puniſhment, baniſhment, confiſcation of goods, (and in ſome caſes death it ſelfe) upon Hereticks, Schiſmaticks, diſturbers of the churches peace with erronious or ſeditious doctrines: which lawfull power of theirs hath ever bin aſſerted by the moſt†See the Harmony of Confeſſions ſect. 19. orthodox Churches, Writers in all ages, and never oppugned by any but Anabaptiſts, who deny all civill Magiſtrates, or ſuch licencious Hereticks, Schiſmaticks, or falſe Teachers, who would ſpread their peſtilent errours, and ſeditious novell poſitions without reſtraint; or durſt never ſuffer Martyrdome for, or ſeale them with the loſſe of their Liberties, Lives, Eſtates, which godly orthodox Martyrs and Chriſtians have cheerfully undergone, under Pagan, Hereticall, and Popiſh Kings, Magiſtrates. And if we either deny, aboliſh, eclipſe, diminiſh, or ſuſpend this neceſſary coercive power (the principall meanes under God to ſuppreſſe, extirpate all growing errours, ſchiſmes, which diſturbe the churches trantranquilitie, ſeduce unſtable ſoules) our church and realmes will be ſoone overgrowne with dangerous errours, hereſies, ſchiſmes, and brought to ſpeedy deſolation; the contemptible ſword of excommunication, or non-communion, and the bare preaching of Gods Word to obſtinate Hereticks, Papiſts, Schiſmaticks, (who will*Pſal. 58. 4, 5. Ier. 30. 19. c. …. 33. Iſa 30. …, 10. 2 Tim. 4▪ 3, 1. contemn the Word, and excommunicate all other churches diſſenting from them, as hereticall, ſchiſmaticall, as faſt as they excommunicate or diſcommon them, and ſo propagate, perpetuate their hereſies, ſchiſmes, without redreſſe) being unable to ſuppreſſe ſuch peremptory offendors, without the temporall Magiſtrates ſword of juſtice added to them; Who having a lawfull juriſdiction derived to them in the Goſpel,*Rom. 13. 1, … 7. 1 Pet. 2. 13, 14, 15. Tit. 3. 1. to puniſh and ſuppreſſe all evill doers, without diſtinction, have doubtleſſe an unqueſtionable authority to puniſh obſtinate Heretickes, Schiſmaticks, falſe Teachers, with temporall cenſures, who are the greateſt malefactors, ſinning againſt the Word and Truth of God, diſturbing the peace of Church, State, ſeducing and deſtroying peoples ſoules; a far greater crime then to murder their bodies, or rob them of their eſtates. In briefe, all Proteſtant Churches whatſoever, in their publike*See Harmony of Confeſſions Sect. 19. Confeſſions acknowledge, that the care of preſerving, propagating true Religion; of ſuppreſſing, extirpating htreſies, errours, ſchiſmes, ſuperſtition, idolatry, and the fautors of them, by temporall puniſhments and cenſures of all ſorts, doth principally belong to Chriſtian Magiſtrates, Kings, Princes: (Which duty they can in no ſort execute, if now (with the Anabaptiſts) ou deny them this moſt juſt coercive power:) That all lawfull civill Magiſtrates and Powers whatſoever, though inſtituted by men, are even in the new Teſtament expreſly reſolved, to be the *Rom. 13. 1, to 8. 1 Pet. 2. 13, 14, 15. Tit. …, 1, 10, 11. … Pet. 2. 10, 11 Iude 8, 9Ordinances of God, and all their juſt commands, Lawes, Edicts, (not repugnant to Gods Word) readily to be obeyed and ſubmitted to, EVEN FOR CONSCIENCE, and FOR THE LORDS SAKE, under paine of ſinne and condemnation: Therefore what ever our pious Parliament, the ſupreme power, by advice of the Aſſembly, after much Faſting, Prayer, Diſputes, Advice, and ſerious conſultation, ſhall order, decree touching Church-government or diſcipline, as moſt conſonant and not repugnant to Gods Word, ought in point of conſcience to be ſubmitted to by Independents and all others, as to a Government, Diſcipline, Ordinance approved of by God; and if any Heretickes, falſe Teachers, Schiſmaticks obſtinately refuſe conformity after due admonition, and all good means uſed to reclaim them the Poets Divinity and Policy muſt then take place, as well in Eclceſiaſticall as civill and naturall maladies:
*Ovid Me…Cuncta prius tentanda, ſed immedicabile vulnus
Enſe reſcidendum eſt, ne pars ſyncera trahatur.
Deut. 12. 8.
Ye ſhall not doe after the things that we doe here this day, every man whatſoever is right in his owne eyes.
FINIS.
End of the text · William Prynne, Independency Examined and Refuted (1644)