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service to God that I perform: I do not profess, but disclaim, to join in that sinfulness which they bring :" he at once confuted himself, and needed only to be so responded to, in his very next words, saying, "They should not do it, if I had authority. Now, I can but be sorry for them, and pray." P. 5, 6. But you want authority,'" says this respondent: "that's pity. What are you, I pray you ?—a minister, or pastor, of a congregation, rightly gathered; and you, rightly called? Otherwise, what talk you of your authority, if you had it?' But authority from the congregation or church which you are over, you will have none!" P. 5.

CHAP. XLVII.

THE FAMOUS APOLOGETICAL NARRATION. THE SAINTS' APOLOGY.

Few pieces attracted more notice at the time, and few indeed will retain a more prominent importance, than that toward which attention is now directed. Minds in advance of their age invariably gather around the centre of their influence a mixed multitude, whose gaping astonishment, or dull fatuity, or sottish obstinacy, disdain to admit conviction; and thus would they impede the best interests of themselves and their posterity. The laws of natural and moral instinct, the irrepressible power of reason, nevertheless, operate the accomplishment of the purposes of Providence, and continue their onward motions quietly but surely-slowly but effectually; and the films of ignorance, prejudice, and selfishness, can no longer shut out even the faintest glimmerings, much less obstruct the broad effulgence of Truth. There are others besides " swine," a before or ainong whom it may be unwise or unseasonable to throw what is precious; and such others have also shown the like propensity to "trample" and to "rend." Wherein these remarks are justifiable from the contents of this chapter, their special application is left to be appropriated by whomsoever shall feel competent to the adventure: but whatever the policy pursued by those who assisted in selecting the persons who constituted the Assembly of Divines, we are ourselves peculiarly interested in the five names contained in the tract intituled "An Apologetical Narration Humbly submitted to the Honourable Houses of Parliament. By Thomas Goodwin, Philip Nye, Sidrach Simpson, Jeremiah Burroughes, William Bridge.-1643." 4to. pp. 31.

Returned from their abodes in exile, these Ministers were "now members of the Assembly of Divines." Their joint production" bears the imprimatur of "Charles Herle," himself a member of that distinguished body, and who had, as we have shown, but very recently

a Matt. vii. 6.

It" came forth in the month of December." Edwards, Gangræna. Pt. ii. p. 50.

attacked, in print, the principle of " Independency;" but who now, in his character of a Licenser of the Press, is so respectful in the terms he employs toward the Apologists in particular, that for the credit of himself and them, we record his words at length: "This 'Apologetical Narration' of our reverend and dear brethren, the learned authors of it, is so full of peaceableness, modesty, and candour; and, withal, at this time, so seasonably needful, as well towards the vindication of the Protestant party in general from the aspersions of incommunicableness within itself, and incompatibleness with Magistracy, as of themselves in particular, both against misreportings from without, and some possible mistakings from within too; that, however, for mine own part, I have appeared on and do still incline to the Presbyterial way of churchgovernment, yet do I think it every way fit for the Press."

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These Apologists commence their Narration by asserting, rather indistinctly, that awakened with "a sudden and unexpected noise.. we are enforced to anticipate a little, that discovery of ourselves which, otherwise, we resolved to have left to time... And now we shall begin to make some appearance into public light, unto whose view and judgments should we, that have hitherto lain under so dark a cloud of manifold misapprehensions, at first present ourselves, but the Supreme Judicatory of this kingdom?"

They remind the Legislature that "the most, if not all of us, had, ten years since,-some inore, some less,-several settled stations in the ministry, in places of public use in the Church." The "evil" of the corruptions in that Church took hold, they say, upon their consciences, long before it did upon the consciences of some others of their brethren. At first, they saw only " the dark part;" the evil of the "superstitions" adjoined to the worship of God; which was enough to bring upon them "violence and persecution, or an exile to avoid it ;" which latter, they say, also, "we did the rather choose."

While in their condition of expatriation, they commenced inquiring into "the light part ;" the "positive part of church worship and government"-what were the first apostolic directions, pattern, and examples, of "those primitive churches recorded in the New Testament?" That, they subjoin, was the sacred "pillar of fire" by which they were guided! "And," they proceed, "we had, of all men, the greatest reason to be true to our own consciences in what we should embrace, seeing it was for our consciences that we were deprived, at once, of whatever was dear to us. We had no new commonwealths to rear, to frame churchgovernment unto,-whereof any one piece might stand in the other's light, to cause the least variation by us from the primitive pattern. We had no state ends, or political interests to comply with no kingdoms in our eye to subdue unto our mould; which yet will be coexistent with the peace of any forın of civil government on earth; no preferment, or worldly respects, to shape our opinions for. We had nothing else to do but simply, and singly, to consider how to worship God acceptably, and so most according to his Word."

See back, p. 166.

The words in Italics in these passages are not so in the original; but they seem to require the distinction.

They remark, in continuation, that they were not engaged by education, or otherwise, to any other of the Reformed Churches. And although we consulted, with reverence, what they hold forth, both in their writings and practice, yet we could not but suppose that they might not see into all things about worship aud government; their intentions being most spent-as also, of our first Reformers in England,—upon the reformation in Doctrine... And we had, with many others, observed that although the exercise of that government had been accompanied with more peace, yet the practical part, the power of godliness,' and the profession thereof, with difference from carnal and formal Christians, had not been advanced and held forth among them as in this our own island; as themselves have generally acknowledged.

"We had the advantage" they continue, "of all that light which the conflicts of our own divines-the good old Nonconformists,—had struck forth in their times; and the draughts of Discipline which they had drawn... We had, likewise, the fatal miscarriages and shipwrecks of the 'Separation'-whom ye call 'Brownists, -as landmarks to forewarn us of those rocks and shelves which they ran upon which also did put us upon an inquiry into the principles that might be the causes of their divisions.

"Last of all, We had the later example of the ways and practicesand those improved to a better edition, and greater refinement, by all the forementioned helps,-of those multitudes of godly men of our own nation—almost to the number of another nation!-and among them, some as holy and judicious divines as this kingdom hath bred; whose sincerity in their way, hath been testified.. by the greatest undertaking, but that of our father Abraham, out of his own country, and his seed after him; a transplanting themselves, many thousand miles distance, and that by sea, into a wilderness; merely to worship God more purely."

"We resolved," they say afterward, "not to take up our religion by or from any party; and yet to approve and hold fast whatsoever is good in any, though never so much differing from us; yea, opposite

unto us.

"And for our own Congregations, we mean of England; in which, through the grace of Christ, we were converted, and exercised our ministries long, to the conversion of many others; we have this sincere profession to make before God and all the world, That all that conscience of the defilements we conceived to cleave to the true worship of God in them, or of the unwarranted power in church-governors exercised therein, did never work in any of us, any other thought, much less opinion, but that multitudes of the assemblies and parochial congregations thereof, were the true churches and body of Christ; and the ministry thereof, a true ministry:' much less did it ever enter into our hearts to judge them 'antichristian.' We saw, and cannot but see, that, by the same reason, the churches abroad, in Scotland, Holland, etc., though more reformed, yet, for their mixture, must be, in like manner, judged no churches also!.. We always have professed.. and when ourselves had least, yea, no hopes of ever so much as visiting our own land

* 2 Tim. iii. 5.

again in peace, and safety to our persons, That we both did, and would, hold a 'communion' with them as the churches of Christ... What we have, since our return, publicly and avowedly made declaration of to this purpose, many hundreds can witness; and some of our brethren, in their printed books, candidly do testify for us. And, as we always held this respect unto our own churches in this kingdom, so we received, and were entertained with the like, from those Reformed Churches abroad among whom we were cast to live;.. granting, to some of us, their own churches or public places for worship, to assemble in.. at differing hours the same day; as, likewise, the privilege of ringing a public bell:.. and, others of us, found such acceptance with them, that.. they allowed a full and liberal maintenance, annually, for our ministers; yea, and constantly, also, wine for our communions. And then, we, again, on our parts.. received also some of the members of their churches.. unto communion in the sacraments and other ordinances."

They next, commence a brief relation of " the way and practices" of their churches. Their Worship was composed of "public and solemn prayers for kings, and all in authority," etc.; the reading of the Scriptures of the Old and New Testaments; exposition of them, as occasion was; and, constant preaching of the Word; the administration of the two Sacraments, baptism to infants, and the Lord's supper; singing of psalms; collections for the poor, etc. every Lord's-day.'

"For Officers and public rulers in the church, we set up no other but the very same which the Reformed Churches judge necessary and sufficient, and as instituted by Christ and his apostles, for the perpetual government of his Church; that is, pastors, teachers, ruling-elderswith us, not lay, but ecclesiastic persons separated to that service,—and, deacons."

"And for the inatter of Government and Censures of the church, we had, nor executed, any other but what all acknowledge; namely, admonition; and excommunication, upon obstinacy and impenitency."

For their guidance, or "directions," they adopted "three principles, more especially:"-" First, The supreme rule, without us, was the primitive pattern and example of the churches erected by the apostles... The fulness of the Scriptures; that there is therein a complete sufficiency, as to make the man of God perfect ;" so also, to make the churches of God perfect! Mere circumstances we except, or, what rules the law of nature doth in common dictate... Not daring to eke out what was defective in our light, in matters Divine, with human prudence,—the fatal error to Reformation,-lest by sewing any piece of the 'old garment' unto the 'new,' we should make the rent worse... A second principle... was, Not to make our present judgment and practice a binding law unto ourselves for the future: .. which principle we wish were,―next to that most supreme, namely, To be, in all things, guided by the perfect Will of God,-enacted as the most sacred law of all other, in the midst of all other laws and 'canons ecclesiastical' in Christian states and churches throughout the world! Thirdly.. whereas one great controversy of these times, is about the 'qualification' of the "The Rise, Growth, and Danger of Socinianism. By Francis Cheynell. Lond. 1643." 4to. с 2 Tim. iii. 17. d Mar. ii. 21.

b 1 Tim. ii. 2.

members of churches; and, the promiscuous receiving, and mixture of good and bad. Therein, we chose the better part; and, to be sure, received in none but such as all the churches in the world would, by the balance of the Sanctuary, acknowledge faithful...The rules which we gave up our judgments unto, to judge those we received in amongst us by, were of that latitude as would take in any member of Christ; the meanest, in whom there may be supposed to be the least of Christ; and, indeed, such, and no other, as all the godly in this kingdom carry in their bosoms to judge others by. We took measure of no man's holiness by his opinion; whether concurring with us, or adverse unto us. And churches [any church] made up of such, we were sure no Protestant could but approve of, as touching the members of it, to be a true church, with which communion might be held."

Concerning the great Ordinance of Public-prayer, and the Liturgy of the Church, they say, "Whereas there is this great controversy upon it-About the lawfulness of set Forms prescribed;—we practised, without condemning others, what all sides do allow, and themselves do practise also, That the Public-prayers in our assemblies should be frained by the meditation and study of our own ministers, out of their own gifts, -the fruits of Christ's ascension,-as well as their Sermons use to be. This we were sure, all allowed of; though they superadded the other."

"So, likewise," they proceed, "For the Government and Discipline, in the churches:.. we could not but imagine, That the first churches, planted by the apostles, were, ordinarily, of no more in one city, at first, than might make up one entire congregation, ruled by their own elders that also preached unto them. For that in every city where they came, the number of converts did or should arise to such a multitude as to make several and sundry congregations; or that the apostles should stay the setting up of any churches at all, until they rose to such a numerous multiplication as might make such a Presbyterial combination, we did not imagine!.. And we judged, That all those precepts, obey your elders,' and 'them that are over you,' were.. meant of the pastors and teachers, and other elders, that were set over them in each particular congregation respectively; and to be as certainly the intendment of the Holy Ghost as in those like commands, 'wives obey your own husbands,' servants, your own governors,' to be meant of their several families, respectively!"

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"We could not, therefore, but judge it a safe and an allowed way, to retain the Government of our several Congregations, for matter of Discipline, within themselves; to be exercised by their own Elders; whereof we had, for the most part of the time we were abroad, three at least in each Congregation, whom we were subject to. Yet not claiming to ourselves an 'independent power' in every Congregation, to give account, or be subject to none others; but only a full and entire power complete within ourselves, until we should be challenged to err grossly: such as Corporations enjoy; who have the power and privilege to pass sentence for life and death within themselves, and yet are accountable to the State they live in. But that it should be the institution of Christ, or his apostles, that the combination of the elders of many churches

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