Vindication of the Government of New England Churches 1, Demonstration 1

Vindication of the Government of New England Churches 1 · Demonstration 1

A VINDICATION OF THE Government of New-England Churches. Drawn from Antiquity; the Light of Nature; Holy Scripture; its Noble Nature; and from the Dignity Divine Providence has put upon it.

By John Wiſe A. M. Paſtor to a Church in Ipſwich.

There is none to guide her among all the Sons whom ſhe hath brought forth; neither is there any that taketh her by the hand of all the Sons that ſhe hath brought up, Iſa. 51.18.

Say ye unto your Brethren Ammi, and to your Sisters Ruhamah, Hoſ. 2.1.

BOSTON, Printed by J. Allen, for N. Boone, at the Sign of the BIBLE in Cornhill, 1717.

p. 3The Conſtitution of New-England CHURCHES, as ſettled by their Platform, may be fairly Juſtified, from Antiquity; The Light of Nature; Holy Scripture; and from the Noble and Excellent Nature of the Conſtitution it ſelf. And laſtly from the Providence of God dignifying of it.

1. The firſt Demonſtration contains the Voice of Antiquity in the following Chapters.

CHAP. I To Distribute the whole Chriſtian Aera into three Parts may ſerve to Raiſe a Clearer Light, and make a Brighter Aſpect in this Eſſay.

1. THE firſt Diviſion contains the firſt Three hundred years of Chriſtianity, which may be accounted the moſt Refined and pureſt Time, both as to Faith and Manners, that the Chriſtian p. 4Church has been Honoured with; for that within this ſpace, is contained the Miniſtry of the Apoſtles and Holy Evangeliſts, and other Emment perſons Authorized by them; and ſuch others who ſucceeded in Office-Truſt through the ſeveral Ages, within the ſpace before named. This was the time of an Immenſe Effuſion of the Spirit of God upon the World, when there was ſuch a Flux and Inundation of the Waters from the Sanctuary, mentioned, Ezek. 47. This was the Age of Miracles; A time of Extraordinary Gifts, and when Grace and true Piety was in the greateſt Elevation. Chriſtian Religion was now a Dangerous Buſineſs; Every Man that took it up, lays down his Life, Honour and Fortune at Stake; He that owns Chriſt muſt bid defiance to all the Celebrated Deities of the Roman Empire; and thereby Run Counter to the Religion of the Imperial Court. So that Rationally we may expect to find the Churches of Chriſt in the pureſt Capacity they were ever in; In all points, both of Principles and Practice. That whatever their Government was if they continue the ſame from the days of the Apoſtles, we may fairly conclude it to be Authentick, and Agreeable with their Grand & Original Copy. It is moſt Apparent, that the Churches in thoſe Ages, were under too good an Influence Internally, and the Eye of too direful a guard, externally to prevaricate with God p. 5in the known Principles of their Order, any more then in their Faith, tho' they were not without Errors. Two or three hundred years, is a long time in the World, to keep up our conſtant Mode, and Cuſtome, either in Religious or Civil affairs amongſt Men, who are ſo inclined to Err, and apt to Change their faſhions; Nam eſt Natura hominum Novitatis Avida. That for the Churches through thoſe many Ages and in their ſeveral Communities, to agree in their Diſcipline amongſt themſelves; and not Eſſentially to differ from thoſe Churches that were truly Apoſtolical, invincibly Infers, that their Original was Divine. But this will appear more plainly when we have made and finiſhed our Survey.

2. The Second Grand Diviſion of Time, contains the ſpace of the next Twelve hundred years, downward, more or leſs: within which Circuit is included the Commencement, and Progreſs of a Direful Apoſtacy, both as to Worſhip, and Government in the Churches. Some Symptoms of theſe things were riſing within the former Diviſion of time; but, in this they grew a great pace, and to that degree, that the Chriſtian World became a Notorious Apoſtare. For as we have it in the Idea of the Reformation, the Great Lord of time allowed a ſpace, wearing the Denomination of Time, Times, and half a Time: or in plainer Expreſſions, p. 6twelve hundred and ſixty years; in which ſpace, all the Effects of a horrible Apoſtacy made a very Gehennon of that which was called Chriſtendom. And ſays Dr. Owen, [in his Preface, to the Inquiry, into the Original of the Churches] Ambros judged, that it was the Pride, or Ambition of the Doctors of the Church, which Introduced the Alteration in its Order. And moreover ſays the Dr. ſomewhat after this manner, viz. the Ambition of Church Rulers, in the fourth & fifth Centuries openly proclaimed it ſelf to the ſcandal of the Chriſtian Religion; for that their Intereſt lead them to a Deviation from the Order and Diſcipline of the Church according to its firſt Inſtitution? For that the Directions given about it in Scripture, make it a matter ſo weighty in it ſelf, and attended with ſo many Difficulties, it being laid under ſuch ſevere Interdictions of Lordly power, or ſeeking either of Wealth or Dignity; That it's no pleaſant thing to Fleſh, and Blood, to engage in the conduct, and overſight of Chriſt's volunteers; to bear with their manners; to exerciſe pacience towards them in all their Infirmities; and in all their weakneſſes, to continue a high valuation for them, as the Flock of God, which he hath purchaſed with his own Blood: All this requires abundance of ſelfdenial; And if ſo, then it's no wonder, that many of their Prelates were willing gradually p. 7to Extricate themſelves out of this uneaſy Condition; and embrace all Opportinities of Introducing another Order into the Churches, that might tend more to the Exaltation of their own power and Dignity. And this was done accordingly; for the Biſhops by their Arbitrary Rules ſhared the Flock of Chriſt amongſt themſelves, and that without the conſent of the People, as though they had Conquered them by the Sword. For thus they divide the ſpoil. This Biſhop ſay they, ſhall have ſuch a ſhare and number of them under his power; And that Other Biſhop ſhall have ſo many; And ſo far ſhall the Juriſdiction of one Extend, and ſo far another; that they ſoon Canton out the whole Roman Empire under a few Patriarchs, and head Men. Theſe things were the ſubject of their Decrees and Laws, which [thoſe of Chriſts being thrown by] were now become a Rule for the Churches. But yet neither did the Biſhops long keep within thoſe Bounds and Limits, which their more modeſt Ambition had at firſt Preſcribed unto them; but went on, and took Occaſion from theſe beginnings to contend amongſt themſelves about Preheminency, Dignity, and Power: in which Conteſt, the Biſhop of Rome, at length remained Maſter of the Field; And ſo Rome obtained the ſecond Conqueſt of the World. And then his Holineſs the head of it came to ride Admiral of all the Sees; and then p. 8ſoon became Lord of Heaven and Earth by the ſame Rule of Proceſs which brought him to his high Truſt. Hence

Quaery. What can't wakeful Ambition, Learning and Fraud do, if joyntly agreed, at rifling the greateſt Treaſures bequeathed to Mankind; eſpecially when the World is generally gotten into a ſleepy fit?

3. Towards the latter End of this ſpace of time began a glorious Reformation. Many famous Perſons, memorable in Eccleſiaſtical Hiſtory, being moved by the Spirit of God, and according to Holy Writ, lead the way in the face of all danger; ſuch has Wickliff, who openly Decryed the Pope, as the very Antichriſt; in the fourteenth Century, and others in that Age. And in the next Century Martin Luther purſued the Reformation with great Boldneſs, Reſolution, and Conſtancy; This is that famous Luther, ſays my Author, of whom they who acknowledge the leaſt, muſt yet make as much as Dr. More makes of him; for ſaith the Dr. I cannot think ſo very highly of Luther as ſome do; and yet I think him to have been, a very happy Inſtrument in the hand of God, for the good of Chriſtendom againſt the horrid Enormities of the Papal Hyrarchy. And though he might not be allowed to be the Elias, the Conducter & Chariot of Iſrael, as ſome have ſtiled him; yet I think at leaſt he might be accounted a faithful Poſtilion p. 9in that Chariot, who was well accoutred with his Wax Boots, Oiled Coat, and Hood; & who turned the Horſes Noſes into a direct way from Babylon toward the City of God, and held on in a good round Trot, through thick and thin, not caring to beſpatter others in this high fogg, as he himſelf was finely beſpattered by others: About which Time Zuinglius, Occolampadius, Melancthan and other Chriſtian Heroes alſo Liſted into the ſame Quarrel, and with great bravery and ſelf denial went forward with the Reformation. Yet after the endeavours of ſuch Men, and others without number, through ſeveral Ages downward; the Churches, which are called Reformed, attained to a very imperfect Reformation, as Dr. Increaſe Mather ſays. And the defect has not been ſo much in Doctrine, as in Worſhip and Diſcipline. And nowithſtanding ſays the Dr. in this Reſpect alſo, ſome Churches have gone beyond others▪ Now to come to what I aim at; Theſe Churches in New-England, as to their Order and Diſcipline have ſurpaſſed all Churches of the Reformation. And under the head of Diſcipline, it ſeems to me, that Chriſt the Captain of Salvation, has given out his Word to theſe Churches, as to his Troops coming up in the Reer of Time; And his Word of Command is, — as you were; make good the Old front; or place your ſelves in that Regimental Order, which p. 10the Primitive Churches were in, whilſt they march't under my Banners, & encountred the Devil in their heathen Perſecuters for the firſt Three hundred years. For that the Churches in New-England; and the Primitive Churches are Eminently parallel in their Government. Thoſe firſt Ages of the Church it is certain were many times much annoyed with many Peſtilent and Damnable Hereſies; and many Uſages in Worſhip, too Superſtitious crept in amongſt them; yet they continued in the Conſtitution of their Church Order very Uniform and Apoſtolical; And it is very Obvious that theſe Churches in this Wilderneſs, in the Eſſentials of Government; are every way Parallel to them.

I ſhall Repreſent this Buſineſs by a Collection of Parallel Notes out of ſeveral Authors of unqueſtionable veracity; and ſhall principally follow the Guidance of one who has concealed his Name; and ſtiles his Treatiſe, An Inquiry into the Conſtitution, Diſcipline, Unity and Worſhip of the Primitive Churches. This Author in his Praeface gives this fair account of his doings; ſays he, What I have written I have wholly Collected out of the Genuine, and Ʋnqueſtionably Authentick Writing's of thoſe Ages; meaning ſuch as writ in, or of the Three firſt Centuries of Chriſtianity. And ſays he, I have been every may Honest and Ʋnbiast. And being well aſſured of his Fidelity; I ſhall endeavour to imitate his p. 11Faithfulneſs, in Tranſcribing what I find in him ſuiting my preſent purpoſe. And I ſhall be well and ſufficiently furniſhed when I have laid before the Reader the notion which the Ancients had of the Church in its Conſtituent parts both of Officers and People, with the ſeveral Authorities, Powers, Rights, Immunities and Prerogatives belonging unto each. And if we find that the Primitive Churches in their Order and Diſcipline, did exactly agree in the Eſſentials of Government; with the Churches in New-England; we may Rationally then conclude that if they were Apoſtolical, ſo are we.

CHAP. II. Of the Church.

TO Paſs over all other Obſervations, the moſt uſual and common Acceptation of the word Church, of which we muſt chiefly Treat, is that of a Particular Church; which conſiſts of a Society of Chriſtians, meeting together in one Place, under their proper Paſtors, for the performance of Religious Worſhip, and the Exerciſing of Chriſtian Diſcipline. This deſcription of a Church is agreeable with the Idiom both of Scripture and Antiquity. Thus Tertullian, who Lived about the End of the Second Century, gives us an account of the State, Order & Worſhip of the Churches. (Apol. ad Gen. Cap. 39.) The Deſcription of a Church he firſt lays down in theſe words, viz. Corpus ſumus de Conſcientia p. 12Religionis, et Diſciplinae Ʋnitate, et Spei Foedere. We are a Body united in the Conſcience of Religion, or for the Conſciencious Obſervation of the Duties of Religion; by an Agreement in Diſcipline, and in a Covenant of Hope. For whereas ſuch a Body, or Religious Society could not be United but by a Covenant; he calls it a Covenant of Hope, becauſe the principal reſpect therein was had unto the things hoped for. This Religious Body, or Society thus United by Covenant, did meet together in the ſame Aſſembly, or Congregation. For ſays he, Corpus ſumus, Coimus in Coetum, et Congregationem ut ad Deum, &c. We are a Body, and meet in an Aſſembly, and Congregation, to offer up our Prayers unto God, and attend the Duties of the Chriſtian Religion. So Iraeneus alſo in the Second Century, tells us, That ſome of the Brethren, and ſometimes the whole Church of ſome certain Place,—by Faſting and Prayer have Raiſed the Dead. Thus our own Platform agrees in ſenſe with the Opinion of the Ancients. Plat. Chap. 2. Sect. 6. A Congregational Church, is by the Inſtitution of Chriſt, a part of the Militant Church, Conſiſting of a Company of Saints by Calling, Ʋnited into one Body by an holy Covenant, &c. But as to the Independency, or real diſtinction between Church and Church; this will more clearly appear in what follows. Therefore I ſhall proceed to conſider the Conſtituent Parts of a Church, as divided,

1. Into the People who Compoſed the Body of the Church, called the Elect, or the Called and Sanctified by the Will of God; and ſometimes they are called the Brethren, becauſe of their Brotherly Love, &c.

2. Into thoſe Perſons who were ſet apart for p. 13Office, or for a Peculiar and Eccleſiaſtical Improvement. And each Party under this diſtribution, had their particular Immunities and Imployments And under theſe Heads, I ſhall confine the Diſcourſe to a parallel in the Eſſentials in Government or Church Order, between the Churches of Chriſt in the Firſt Ages of Chriſtinity, and the Churches of New-England, as ſettled by their Platform

CHAP. III.

I Shall Proceed to diſtribute & Enumerate the Operations and Immunities of the Churches.

1. With relation to the Peculiar Acts of the Officers.

2. The Peculiar Acts of the Laity, or Fraternity.

3. The Joynt Acts of them both; as performing the Work and Buſineſs of an Organick Church, or compleat Corporation. And

4. I ſhall Laſtly, make ſome Obſervations upon the Union of Diſtinct Churches, by Acts of Siſterly Fellowſhip or Communion. And hereby I ſhall compleat the Parallel, in the Eſſentials of Order, between the Primitive Churches, and thoſe of this Country.

1. The Peculiar Acts of the Officers or Clergy. Under this Head might be conſidered the Functions of every Particular Order, and Degree of the Clergy; which we may ſay were according to the pureſt Antiquity, but three, viz. Biſhops, Prieſts or Presbyters, and Deacons. I ſhall principally conſider the Biſhop as the Chief Officer in Truſt and Dignity, in the Primitive Church. And in order to it,

p. 141. In general Obſerve, That tho' there were ſome Diſtinctions in point of a Titular Dignity and Degree, between a Biſhop and Presbyter; yet they were really equal in Order, and in the Nature of their Truſt. For that in an Eccleſiaſtical Senſe, Biſhop and Presbyters are Synonimous Terms, ſetting forth the ſame Office; and ſignifie no more but an Elder, a Paſtor, Ruler, or Overſeer of a Church. Ignatius calls the Apoſtles themſelves the Presbyters of the Church; and Theodonet renders the reaſon of the Appellation, for ſaith he, The Holy Scriptures called the Chief Men of Iſrael, the Senate or Elderſhip Wilſ. Dict. And indeed according to the Apoſtle himſelf, Presbyters, or Elders, and Biſhops, are plainly Terms of Office; and of equal ſignification. As in Tit. 1.5, 7. For this cauſe left I thee in Crete, that thou ſhouldeſt —Ordain Elders.—For a Biſhop muſt be Blameleſs, as the Steward of God, &c.

In this Diſcourſe I ſhall repreſent the Biſhop in the ſenſe of the Primitive Churches, as Head and Chief Officer of the Church; for according to Cyprian, there was but one Biſhop, ſtrictly ſo called, in a Church at a time, tho' at the ſame time there were many Elders or Presbyters in the ſame Church; and the Biſhop in a peculiar manner was Related to his Flock, as a Paſtor to his Sheep and a Parent to his Children. Cyp. Epiſt. 38. § 1. p. 90. And the Titles of this Supream Church Officer, are moſt of them reckoned up in one place, in Cup. Epiſt. 96 viz. Biſhop, Paſtor, Preſident, Governour, Superintendant or Prieſt. And this Officer is he, which in the Revelation, is called, The Angel of the Church, at Origen thinks.

p. 152. We may conſider more diſtinctly, the Object of his Care, or the Dimenſions of the Biſhops Dioceſs. It's very obvious, that this Great and Superiour Officer, as has been ſaid; had but one Church under his Paſtoral Care. The Dioceſſes Government or Dominion of theſe Reverend Prelates, are never [according to Antiquity] ſaid to contain Churches, in the Plural, but only a Church, in the Singular Number. And the Biſhop was uſually called the Biſhop of this or that Church. As Tertullian ſaith, Polycarp was Ordained Biſhop of the Church of Smyrna, &c. And moreover it is accurately to be obſerved, that the moſt frequent word uſed to Denominate the Extent of the Biſhops Care, or to ſet out the Limits of his Dioceſs, was that of a Pariſh. So in the Synodical Epiſtle of Irenaeus to Victor. The Biſhopricks of Aſia are called Pariſhes: And in the Hiſtory of Exſebius the word is ſo applied in ſeveral hundred places. It's very uſual there to Read of Biſhops of this and that Pariſh. As the Biſhop of the Pariſh in Alexandria, the Biſhop of the Pariſh in Epheſus, and in Corinth, &c. For that the word Paroikia, which we render Pariſh, ſignifies Houſing, or Living together. And in Ordinary and Civil Uſe, it notes a Village, ſmall Town, or part of a Town, of People or Perſons Dwelling together. And in a Church ſenſe it ſignifies a competent Number of Chriſtians Dwelling near together, and having one Biſhop, Paſtor or Miniſter, or more, ſet over them; with whom they meet at one Time or Place, to Worſhip and Serve God. So that Pariſh in this ſenſe, is the ſame with a Particular-Church or Congregation. And this is plainly agreeable with the Senſe, Cuſtome & Platform of New-England Churches.

p. 163. That the Biſhops Dioceſs exceeded not the Bounds of a Pariſh, or a ſmall Town, or part of a Town, is very evident from the following Demonſtrations, according to Antiquity.

Dèmonſt. 1. For that all the People of a Dioceſs did every Sunday, meet together in one Place, to Celebrate Divine Service. Thus ſaith Juſtin Martyr, [Apol. 2. p. 98.] All Aſſemble together in one Place, where the Biſhop Preaches, and Prays.

Demonſt. 2. The Biſhop had but one Altar, or Communion-Table in his Dioceſs, at which his whole Flock Received the Sacrament from him. There is but one Altar ſays Ignatius [Epiſt ad Phila. p. 41.] as there is but one Biſhop. So ſays Cyprian, we Celebrate the Sacrament; the whole Brotherhood being preſent. And thus it was in Juſtin Martyrs Days. The Biſhops whole Dioceſs met together on Sunday, when the Biſhop gave them the Euchariſt.

Demonſt. 3. All the People of a Dioceſs were preſent at Church Cenſures; as Origen deſcribes an Offender, as appearing before the whole Church. In Mar. Tom. 13. Pag. 133. Vol. 1. So Clemens Romanus calls the Cenſures of the Church, the things Commanded by the Multitude.

Demonſt. 4. No Offenders were Reſtored again to the Churches Peace, without the Knowledge and Conſent of the whole Dioceſs; they were to plead their Cauſe before the whole People, &c.

Demonſt. 5 When the Biſhop of a Church was Dead, all the People of that Church met together in one Place to Chuſe a new Biſhop. So Sacinus was Choſen Biſhop of Emetria, by p. 17the Suffrage of all the Brotherhood. The whole Dioceſs of the Biſhops did meet together to manage Church Affairs. Thus when the Schiſm of Feliciſſimus, in the Biſhoprick of Carthage was to be Debated, it was to be done according to the Will of the People, & by the Conſent of the Laity. And when there were ſome hot Diſputes about the Reſtitution of the Lapſed, Cyprian promiſed his whole Dioceſs, that all thoſe things ſhould be Examined before them, and judged by them. So that from the Premiſes, it is very evident, that that Dioceſs cannot poſſibly be more than one ſingle Congregation; nor that Church more than a Congregational Church, where all the People and Members of that Church meet together at one time, and in one place to Pray together, to Receive the Sacrament together; Aſſiſt at Church-Cenſures together, and Diſpatch Church-Affairs together. And it is very apparent, that this was the Method and Way of the Primitive Churches, according to the Preceeding Obſervations. And New-England Churches harmonize exactly in their common Practice, as tho' they had taken their Directions from them.

4. The Biſhops Duty, or the ſeveral Particular Operations of his Honourable Office, were ſuch as theſe, viz. Preaching of the Word, Praying with his People, Adminiſtring the Sacraments, taking care of the Poor, Ordaining of Miniſters, Governing his Flock, Excommunicating of Offenders, and abſolving of Penitents. In a word, Whatever can be comprized under thoſe three General Heads of Preaching, Worſhip, and Government, were p. 18parts of the Biſhops Function and Office. And this alſo is very agreeable with our Platform: Cap. 10 Sex. 8. The Power which Chriſt hath Committed to the Elders, is to Feed and Rule the Church of God, &c.

CHAP. IV. The Prerogatives, or Peculiar Immunities of the Laity.

THE Fraternity or Body of the People had ſeveral high Immunities Inherent in them; and Exerciſed by them as a Church. As,

1. Voting and giving their Suffrage, for the Admiſſion and Cenſure of Members. To this purpoſe before.

2. The Electing their own Officers. For when a Pariſh, or Biſhoprick was vacant through the Death of the Incumbent, the Members of that Pariſh met in Church to chooſe a fit perſon for his Succeſſor; to whom they might commit the Care and Government of the Church. When Alexander was choſen Biſhop of Jeruſalem, [ſays Euſebius, Lib. 6. Cap. 11.] it was by compulſion or choice of the Members of that Church. And ſo in the Church of Rome when their Biſhop was deceaſed; all the People met in the Church to chooſe a Succeſſor. Euſeb. Lib. 6. Cap. 28. Though it is certain that after p. 19ſome time the aſpiring Clergy rob'd the People of this as well as of other of their Rights. As it is well Repreſented by a late very worthy Anomolous Author, writing de Ordinatione P. 30. Creſcente Paulatim Cleri Potestate ad ſe magis indies, &c. The Power of the Clergy gradually increaſing, they daily drew more new Rights to themſelves, which they took from the People; Thinking that the dignity which they had obtained, was not ample enough, if the People had any ſhare with them in Elections. Therefore at length ſnatch or take the whole Buſineſs into their own hands; The People through their ſupine negligence not much oppoſing of them. Yet that the People might be huſht into quiet [with much Grace] they grant them the favour of Beggars, viz. Poſtulare; To ask for an Officer. But this plundering of the Churches falls within the Second Grand Diviſion of Time. Not within the firſt three hundred years.

3. Of Approbating of Ordination. All the People were conſulted; and none were Admitted into holy Orders without their Approbation. As we are aſſured by Cyprian [Epist. 33.] who tells us it was his conſtant cuſtom, in all Ordinations to conſult his People, and with their conmmon Counſel to weigh the Merit of every Candidate of the Sacred Orders.

4. Of Depoſing of their own Officers the way. Pag. 96. Sect. 2. For if their Biſhops p. 20proved Scandalous and Wicked in Life; Heretical and Apoſtates from the Faith, the Churches had Power to degrade and depoſe them, and chooſe others in their Room. There is a peculiar Example of this kind in a Letter from the Church of Rome to the Church of Corinth, written by Clemens Romanus▪ Euſeb. Lib. 3. Cap. 14. upon which Dr. Owen makes this Obſervation, viz. That the Church of Corinth was fallen into a ſinful Exceſs in the depoſition of their Elders, whom the Church of Rome judged to have preſided amongſt them Laudibly — But yet in the whole Epiſtle the Church of Corinth is no where reproved, for aſſuming the Authority to themſelves which did not belong … them. It ſeems what Cyprian afterward affirmed, was then acknowledged, namely, that the Right of chooſing the Worthy, and Rejecting the Ʋnworthy was in the Body of the People. But the Corinthian Church is ſeverely reproved for the abuſe of their Libertie and Power, State of Churches, P. 94. Alſo when two Spaniſh Biſhops were depoſed by their Churches, that the ſaid Churches might not ſeem to act by a Power which belonged not to them; they ſent into Africa to ſeveral Biſhops to know their Judgment thereupon, who being Convened in a Synod [Anno. 258.] whereof Cyprian was Preſident; they commended, and approved their Procedings; aſſuring them it was according to the Divine Law, which was Expreſs, that none but thoſe that were holy p. 21and blameleſs, ſhould approach Gods Altar; that if they had continued to have communicated with their Prophane Biſhops, they would have been acceſſary to their Guilt and Villany, and would have contradicted thoſe Examples, and Commands in Scripture, which obliged a People to ſeparate from Wicked, and Ungodly Miniſters, that they had not acted Irregularly in what they had done; ſince the People had the chief Power in chooſing worthy Biſhops, ſo alſo of refuſing thoſe who were unworthy. And many other paſſages there are in that Epiſtle which flatly aſſert the Peoples Power of depoſing ſcandalous Biſhops. Yet where the Churches were Aſſociated to render their action more unqueſtionable, they had aſſiſtance from others; but yet the Power is plainly acknowledged to be inherent in the Church. Epiſt. 68. Apud Cyp. §. 1.2.3. P. 200. Theſe Premiſes are very Harmonious with the Conſtitution of theſe Churches. Platf. C. 10. Sect. 5.6. The Power which is granted by Chriſt to the Body of the Church, and Brotherhood is a Prerogative.

1. In chuſing their own Officers.

2. In the Admiſſion, and Cenſures of their own Members. And,

3. In caſe an Elder offend incorrigibly &c. as they had Power to call him to Office; ſo they have Power according to Order to remove him from his Office, &c.

p. 22CHAP. V.

3. WE come nextly to conſider the Joynt acts of Officers and People, carrying on, as an Organick Body. And theſe Peculiarly referr to the Diſcipline, and good Government of the Church. And though Miniſterial truſt [preciſely conſidered] was ſolely devolved on the Officers; yet ſtill the Fraternity ſtood intereſted in, and poſſeſſed of a ſhare in the Juridical part of Government, the whole Church in ordinary Caſes were the Judges which compoſed the Eccleſiaſtical Conſiſtory. So that the Power of the Keys was ſo lodged both in the Biſhops and People, as that each had a ſhare to Exerciſe and Improve in Joynt acts of Judicature, and thus the Clergy and Laity conjunctly made up that Supream Court which was in every Pariſh, where all Church Offenders were tryed, and when found Guilty, were Sentenced and Condemned. That the Laity did Exerciſe Judicial Power in the Church, is further evident from ſeveral Teſtimonies. As in that of Clemens Romanus. [Epist. 1. Ad Corinth, p 69.] where he writes: Who will ſay according to the Example of Moſes. If Seditions, Contentions, and Schiſms are happened becauſe of me, I will depart, I will go whetherſoever you pleaſe, and I will do what ſhall be injoyned me by the People, ſo the Church of Christ be in Peace. So Origen deſcribes a Criminal appearing before the whole Church. In Mat. p. 23Tom. 13. Cyprian, when ſome had committed ſome great miſdemeanours, profeſſes himſelf not a ſufficient Judge, but they ought to be tryed by all the People, Epist. 28. p. 64. And to the ſame purpoſe, he writes of other Delinquents; viz. That ſuch matters ſhould be adjusted according to the Arbitrament, and common Council of the People. And that the Lapſed in admitting them to Communion, ſhould plead their cauſe before the Clergy, and before all the People. And concerning ſuch matters he writes to the People, that when it ſhould pleaſe God to restore Peace to the Church, and reduce him from Exile, then the caſe of the Delinquents ſhould be examined in their Preſence, and according to their Judgment. And Cyprian writes in another Place, that all things were debated in common amongſt them. And that whoever was Excommunicated it was by the Suffrages of the People. And though the Elders were Principally concerned, in preparing caſes for the Churches Cognizance; yet its plain that the Deciſive Suffrage was [in part] the Prerogative of the People. To this purpoſe we have an inſtance in ſome that joyned in the Schiſm of Novatus; who being ſenſible of their fault, came into the Presbitery, and deſired the Churches Peace; the Presbytery accepted their ſubmiſſion, and propoſed it to the whole Church, who readily embraced it. Now it is to be obſerved, that agreeably with the fore-cited Practice of p. 24the Primitive Churches, our own Platform has decided the Queſtion concerning the Subject, and Exerciſe of Government, Platf. C. 10 Sect. 11. The Ordinary Power of Government belongs only to the Elders; and Power of Priviledge remaineth with the Brotherhood, [as the Power of Judgment in matters of Cenſure, and Power of Liberty in matters of Liberty] thence it follows, that in an Organick Church, and Right Adminiſtration, all Church acts proceed after the manner of a mixt Adminiſtration, ſo that no Church act can be conſummated, or perfected without the conſent of both.

CHAP. VI.

4. I Shall nextly conſider the Fellowſhip and Communion that Diſtinct Churches had & held one with another.

It is very obvious by this Time, [and he muſt blind his own Eyes that won't ſee it] That the Primitive Churches [according to the Account we have of their Regiment for the firſt three hundred years from Chriſt] were diſtinct Political Bodies; and neither Diocaeſan, National, Provincial nor Claſſical, but properly Congregational Churches. And as ſuch, were perfect and compleat Societies Incorporate; ſo that they had a Power, and Capacity of carrying on all Church-work within themſelves, and wanted not to borrow, or receive from others, for the ſupport of their Being, and ſo were Independent. Yet conſidering they were imperfect in p. 25their Matter, and therefore to help, forward their Well-being, wanted the advantage of all good means; with the influence of the Grace, Love, Knowledge, Experience, Wiſdom, and Counſel of each other; ſo they were dependent, and became mutually Officious, and accountable each to other: Somewhat after the manner, as Mr. Hooker diſtinguiſhes on the Independency, and Dependency of Goſpel Churches. Pol. Lib. 2. Chap. 3. Says he, Independency implies two things. Either,

1. An abſolute Supremacy, oppoſed to Subordination; and ſo a Particular Church is not Independent, it being accountable to Civil Government, &c. and alſo to the Conſociation of Churches. Or,

2. Independency ſignifies a ſufficiency in its kind, for the attainment of its End. And in this ſenſe, Independency is oppoſed to Imperfection: And if we take it thus, then a Particular Church may be ſaid to be Independent, it being ſufficient to attain the end it was Inſtituted for; it having compleat power, when rightly Conſtituted, to Exerciſe all the Ordinances of God. And thus we find, that the Primitive Churches in this ſenſe were Independent Churches: That is, every Particular Church had a ſufficient Right and Power, without the Concurrence and Authority of any other Church, to carry on the Worſhip of God, and Exerciſe of Diſcipline in their diſtinct Society. And yet as they were Parts of the Ʋniverſal Church, held themſelves obliged to a ſuitable Communion. And for the ſupport of Ʋ nity, Love, and Concord amongſt them, and to adviſe about their common Circumſtances and Condition; and alſo to Regulate their Eccleſiaſtical Affairs within their general Limits, for their mutual advantage; did therefore form themſelves into Synodical p. 26Aſſemblies, and were governed in common by them; for that their Synodical Decrees, Canons or Inſtitutions, were accounted Obligatory to all the Churches, who had their Repreſentatives in the Synods. For indeed to what purpoſe elſe did they draw up their Reſolves, but for the good and benefit of the whole Community. And it would have been very fruitleſs to have made we ariſome Journeys, with great coſt and pains to determine ſuch things, as they judged expedient for the Churches Well-being; if after all, it were indifferent whether they were obeyed or no: Or that when the whole was agreed, ſome ſhould reluct, & remonſtrate; & eſpecially when things were fairly ſettled by a joynt Suffrage in Synods, ſome ſmall ſeat of Wiſe Men ſhould hold themſelves wiſer than whole Synods; and afterward ſhould of their own heads in their more private Apartments ſet forward new Schemes, which in it ſelf is diſorderly, and a way to keep the Churches conſtantly fluctuating, and reſtleſs, like the unſtable Ocean. And indeed, conſidering the Regularity, Wiſdom and Ʋnion in Synodical Settlements, whilſt that all ſorts of perſons intereſted, both Officers and People having had their full liberty in Debates, and their free Votes and Suffrages, in drawing up the Decrees and Settlements; it is a bold intruſion, and little better than defying and trampling under foot the Ʋnity, Love, Honour and Authority of the Churches, to run counter with Synodical Settlements, till they are fairly Repealed by the like Power which made the Settlements. And thus we come to conſider the Members of the Synods of the Primitive Churhes.

And theſe were Biſhops, Presbyters, Deacons, and Deputed Lay-men, in behalf of the People p. 27of their Reſpective Churches. At a great Synod at Antioch, which condemned Paul… Samaſatenus, there were preſent Biſhops, Presbyters, Deacons, and the Church of God; that is Laymen, who repreſented the People of their ſeveral Churches. Euſeb. l. 7 Cap. 30. Alſo when the Hereſie of the Montaniſts, was fixed and preached, the Faithful in Aſia met together ſeveral times to Examine it, and upon Examination condemned it. Euſeb. lib. 5. cap. 16. Alſo there being ſome heats in the Church of Carthage, about the Reſtitution of the Lapſed, Cyprian, Biſhop of that Church, writes from Exile, That there ſhould be Convened a Synod of Biſhops, and of the Laity, who had ſtood firm thro' the Perſecution, to Conſult about, and Determine their Affairs. Epiſt. 14. And moreover at a great Synod held at Carthage, Anno 258. there were preſent Eighty Seven Biſhops, together with Presbyters and Deacons, and a great part of the Laity. Apud Cypri. p 443.

The Principles of the Churches in New-England, Aſſerting the Right of the People in Synodal Meetings, is fully ſet down in the Chapter concerning Synods. Platf. And the Practice of theſe in Harmony with the Primitive Churches has been all along agreeable to it. In the laſt Synod which was in New-England, in the year 1679. Some Churches ſent only their Elders without their Brethren, with which the Synod was ſo far unſatisfyed, as that they would not allow thoſe Paſtors to Sit with them, until they had prevailed with their Churches to ſend Brethren alſo; being very tender of Admitting any thing, that ſhould look like the Infringement of that Liberty and Priviledge, which does p. 28by the Inſtitution of Chriſt belong to the Brotherhood in Particular Churches. Dr. Mathers Order. Q. 11. I ſhall conclude this Head or Demonſtration with theſe Weighty and Solemn Words of the Learned and Famous Mr. Oakes, Praeſident of the Colledge, in his Election Sermon. Conſider (ſays he) what will be the End of Receding, or making of a Defection from the way of Church Government Eſtabliſhed amongſt us. I profeſs that I look upon the Diſcovery and Settlement of the Congregational Way, as the Boon, the Gratuity, the largeſs of Divine Bounty, which the Lord graciouſly beſtowed on this People, that followed him into this Wilderneſs, and who were, ſeparated from their Brethren. Thoſe Good People who came over had more Love, Zeal, and affectionate deſire of Communion with God, in pure Worſhip and Ordinances, and did more in order to it, than others; and the Lord did more for them than for any People in the World, in ſhewing them the Pattern of his Houſe, and the truer Scriptural-way of Church-Government and Adminiſtrations. God was certainly in a more than ordinary way preſent with his Servants, in laying of our Foundations; and in ſettling Church-Order, according to the Will and Appointment of Chriſt. Conſider what will be the ſad iſſue of Revolting from the way fixed on to one extream or to another, whether it be to Presbyterianiſm or Browniſm. As for the Presbyterians, it muſt be acknowledged, that there are amongſt them, as Pious, Learned, Sober, Orthodox Men, as the World affords; and that there is as much of the Power of Godlineſs among that Party, and of the Spirit of the good old Puritans, as among any People in the World. And as for the Ways of their Church p. 29Government, it muſt be confeſſed, that in the day of it, it was a very conſiderable ſtep to Reformation. The Reformation in King Edward's Days, was a bleſſed work; and the Reformation of Geneva and Scotland, was then a larger ſtep, and in many reſpects purer than the other. And for my part, I fully believe that the Congregational-way far exceeds both, and is the higheſt ſtep that has been taken towards Reformation; and for the ſubſtance of it, it is the very ſame way that was Eſtabliſhed and Practiſed in the Primitive Times, according to the Inſtitution of Jeſus Chriſt. Thus ends my firſt Demonſtration in a fair parallel drawn up between the Holieſt Churches that ever were in the World, and the Churches of New-England; and however they may differ in their Morals, they are very harmonious in their Order. And conſidering that the former cannot rationally be thought but they derived their Conſtitution from the Apoſtles, and ſo it muſt needs be of a Divine Original: And if ſo, then theſe in New-England who are faſhioned ſo exactly like them, muſt needs be of the ſame Pedigree, &c. But I ſhall wave all Improvement of the Premiſes, and leave the whole to the ſerious and judicious thoughts of every Impartial Reader, not doubting but he will find ſufficient evidence of the Divine Original of theſe Churches in what has been ſaid. And that I might now obtain a Superſedeas, and forbear adding any further Plea in their Defence. But yet to gratifie my own Curioſity, and divert the Reader, I ſhall proceed to Inquire into the Natural Reaſon of the Conſtitution of thoſe Churches we have been comparing, In this Queſtion I ſhall go out p. 30of the Common Road, and take into an unuſual and unbeaten Path; wherein poſſibly I may fall into ſome Thickets now and then, and be ſomewhat intangled; yet I hope the Candid Reader will afford ſome ſuccour by his tender Clemency, and his friendly Interpretation of my good Intentions. For tho' I may in ſo devious a way, miſs of ſome part of the Truth; yet I have a great preſumption that I may open a Road to Men of greater Learning, and a deeper Search, that will lead to a rich Treaſure of Knowledge, and Wiſdom, for Eaſe and Relief under thoſe many Queſtions and crabbed Debates concerning Church-Government in the Chriſtian World; for to me it ſeems moſt apparent, that under Chriſt the reaſon of the Conſtitution of theſe and the Primitive Churches, is really and truly owing to the Orginal State and Liberty of Mankind, and founded peculiarly in the Light of Nature. And thus I come to the