03b. Chapter 3 (Continued)

In order to explain what they mean by these additaments, they proceed to say, - "For instance: whereas one great controversy of these times is about the qualification of the 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, by the balance of the sanctuary, acknowledge faithful." With regard to Church government, after referring to the Presbyterian system at that time prevalent in all the Reformed Churches, except that of England, they say, - "We could not but judge it a safe and an allowed way, to retain the government of our several congregations for matters 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." To meet the objection, that such a system afforded no remedy for misconduct in any erring congregation, they state, that when one church gives offense to others, they ought to submit to trial and examination by those offended; and if the offending church should persist in their error, then the others are "to pronounce that heavy sentence against them, of withdrawing and renouncing all Christian communion with them until they do repent." This sentence of non-communion, as they term it, is what they meant by excommunication ; and as its efficiency was questioned, they say, in answer to such an objection: "And if the magistrate’s power (to which we give as much, and, as we think, more than the principles of the Presbyterial government will suffer them to yield) do but assist and back the sentence of other churches denouncing this non-communion against churches miscarrying, according to the nature of the crime, as they judge meet, and as they would the sentence of churches excommunicating other churches in such cases, upon their own particular judgment of the cause; then, without all controversy, this, our way of Church proceeding, will be every way as effectual as their other can be supposed to be." A short narrative is then given of the way in which they had succeeded in terminating a dispute, which had occurred among them while in Holland; but strict truth constrains us to say, that their narrative is by no means of an impartial character; and as the whole facts of the case were well known to many of the Assembly divines, from their intercourse with the Netherlands, they could not fail to be displeased with this apologetic account of the affair. The relation goes on to suggest, in a tone of considerable self-complacency, that though the Reformed Churches had made considerable progress, yet it seemed likely that a much more perfect reformation might be obtained; manifestly implying that this would best be accomplished by following their model. Again complaining of the reproaches and calumnies which they bad endured, they mention, as among them, " That proud and insolent title of Independency was affixed unto us, as our claim; the very sound of which conveys to all men’s apprehensions the challenge of an exemption of all Churches from all subjection and dependence, or rather a trumpet of defiance against whatever power, spiritual or civil; which we do abhor and detest: Or else, the odious name of Brownism, together with all their opinions as they have stated and maintained them, must needs be owned by us; although upon the very first declaring our judgments in the chief and fundamental point of all Church discipline, and likewise since, it hath been acknowledged that we differ much from them. And we did then, and do here publicly profess, we believe the truth to lie and consist in a middle way, betwixt that which is falsely charged on us, Brownism ; and that which is the contention of these times, the authoritative Presbyterial government in all the subordinations and proceedings of it."²⁸

After a few more general declarations respecting their own "peaceable practices," and "constant forbearance" in the midst of many provocations, and their resolution to bear all "with a quiet and strong patience," they intimate their intention to decline further controversy, reserving the declaration and defense of their opinions to the Assembly. They declare also their full agreement with the Assembly in all points of doctrine that had yet been discussed; and their wish to yield in matters of discipline, in which alone they had yet differed, to the utmost latitude of their light and consciences. And finally, they conclude their Apologetical Narration, by beseeching the Parliament to regard them as men who, if they cannot be promoters, have no wish to be hinderers of further reformation; who differ less from the Reformed Churches and their brethren than they do from what themselves were three years past; who have long been exiles and are now sufferers of reproach; and who pursue no other design but a subsistence, be it the poorest and meanest, in their own land, with the enjoyment of the ordinances of Christ, and with the allowance of a latitude to some lesser differences with peaceableness, as not knowing where else with safety, health, and livelihood, to set their feet on earth. The publication of this Apologetical Narrative operated instantaneously like a declaration of war. A number of answers almost immediately appeared, various in talent, learning, and power, but at least sufficiently keen and pointed. Even the calm, plausible, and stately tone of the Narrative, tended to provoke their antagonists to the use of undue asperity; for they regarded it as an attempt to recommend their own system, and disparage others, by means of careful concealments, plausible evasions, and alluring insinuations of its accommodating nature, skillfully contrasted with hints and suggestions of an unfavorable kind respecting the character and tendency of the Presbyterian form of Church government and discipline. For this reason many seemed to think that the Narration was not merely to be answered, but assailed with vehemence and indignation. In this, although the temptation was great, they certainly erred, and erred grievously; both because such a method is not likely to disarm hostility, or remove prejudice, and because it seemed to prove that the charge of intolerance, so frequently urged against them, was but too well founded. Let it, however, be observed, that none of the Scottish divines entered warmly into this controversy, although the Independents had alluded to them in a manner sufficiently ungracious. Baillie, indeed, speaks of them with considerable severity in some parts of his letters; and the view which he gives of their system in his "Dissuasive," is certainly not such as would gratify its adherents; and Rutherford did not hesitate to encounter them in fair argument, in several of his works, but without any asperity of temper, or harshness of language. They were answered by Mr. Herle, in his treatise entitled "The Independency upon Scripture of the Independency of Churches;" and he also retained a dignified and Christian-like calmness of spirit and manner. But other antagonists kept no such terms. Dr. Bastwick, Mr. Vicars, and Mr. Edwards, assailed the Narration with not less keenness of expression than strength of argument. Of these answers, the most elaborate was that entitled "Antapologia; or, a Full Answer to the Apologetical Narration; by Thomas Edwards," extending to 259 pages of small quarto, and embracing every disputed or suggested topic. It will scarcely be denied, by those who have carefully perused the Antapologia, that it furnishes a very ample and strong, but most ungracious refutation of the main positions taken up by the authors of the Apologetical Narration. No formal reply was returned by the Independents to the Antapologia; but Mr. Burroughs sometime afterwards published a vindication of himself from some of the charges that had been urged against him. To that vindication we may have occasion to refer subsequently, for another purpose.

Instead, therefore, of tracing the Antapologia, and extracting its statements, it may be enough to advert to some of the main points in which it answered the Narration. It is proved clearly by facts, that the Independent brethren had not been such silent and retiring men as they represented themselves to have been; but that, on the contrary, they had been very active in endeavoring to recommend and spread their own views as widely as possible; that in reality all their principles, of which they spoke as in a great measure discovered by themselves, in their own study of the Scriptures, had been previously promulgated and acted upon by others; that, in effect, their boasted theory of non-communion had not been found adequate to the maintenance of peace among them, and had but very imperfectly answered the end in the case to which they referred as a practical instance of its sufficiency; that they had not experienced any peculiar hardships either before or during their exile; and that, since their return, they had enjoyed comfort, influence, and honor, at least equal to that which any of the Presbyterians had obtained. The insinuations against the Presbyterian system were shown to be invidious and unfounded, and were very sharply retorted against themselves and their course of procedure; and their practice in "gathering churches out of churches," was shown to be contrary to their own declarations as members of the Westminster Assembly. It was proved, also, that they maintained a more intimate intercourse with the Brownists and other Sectarians than they were willing to admit; and were engaged in a series of intrigues which they were anxious to conceal. All these points appear to be proved in the Antapologia by a strength and minuteness of evidence which could not be set aside, and which they did not attempt to meet. But there was so much of a fiercely hostile spirit displayed by Edwards, that his attack recoiled somewhat upon himself, and diminished considerably the value of his production, while it furnished a kind of excuse for his antagonists in abstaining from giving a direct answer.

Such was the first direct outbreak of the controversy between the Independents and the Presbyterians, - a controversy greatly to be deplored, as having proved ultimately the main cause why the Westminster Assembly failed to accomplish all the good which had been expected from its important deliberations. Viewed as a theological controversy alone, it contained but few, and these not vitally important, elements. There was no disagreement between the two parties in matters of doctrine; they both admitted the same orders of office-bearers in the Church, though the Independents would have recognized more than the Presbyterians thought either necessary or commanded in the Scriptures; and they differed little in their opinions respecting the powers properly inherent in congregations. But the Independents refused to recognize the Presbyterian system of successive Church courts, - as presbyteries, synods, and assemblies, - possessing authoritative jurisdiction over those immediately beneath them, though they were willing to admit the advantage of synods, in cases of difficulty, to the opinions of which great respect would be due, but not subjection and necessary obedience. The point, however, on which the greatest disagreement existed, was that relating to the ideas which they attached to the term, Church. In their view, each company of believers, though not more than seven in number, forms a church, complete in itself, and in no respect subordinate to, or requiring the aid of, any other church. Such a church might, at its first formation, be entirely without pastors, elders, or church-officers of any kind; but having met together, and made a solemn declaration of faith, and entered into a mutual church-covenant, they immediately became possessed of such inherent powers as to entitle them to choose and ordain all necessary church-officers, without the presence or the intervention of any pastor previously ordained. Other pastors might indeed be present, but their presence was not necessary to the validity of the ordination conferred. In the same manner, the congregation of ordinary members might censure or depose their office-bearers, and choose and ordain new ones whenever they thought proper; and if the office-bearers did not readily submit and become private members again, the congregation were entitled to withdraw from communion with them altogether, and to reconstruct their system as at first. Against such proceedings no appeal could be taken to any other authority, each congregation possessing all power in itself, and being free to have recourse to the principle of non-communion in any case, though against the whole Christian Church. Even when thus stated, the difference between the Independent and the Presbyterian systems may be brought within a very narrow compass. The Presbyterians never denied that a company of true believers might be a true church, though destitute of pastors; nor that they might select the most grave and pious of their number, and set him solemnly apart to the office of the ministry, without the presence of any ordained pastor, if in circumstances where that could not be obtained. They admitted that the Church must possess in itself the power of all that is necessary to the continuation of its own existence. But they held, also, that Christ himself at first chose and appointed office-bearers, and gave to them authority to ordain others; that this was matter of precept, and to be regularly obeyed in every instance where that was possible, because it had been so commanded; while they regarded the Congregational mode as a matter of necessity, justifiable only in cases where without it the enjoyment of Christian ordinances could not be obtained. The error of the Independents consisted in adopting as the ordinary rule the case of necessity, instead of the method of precept ; and in adhering so pertinaciously to this view as to condemn and refuse to admit into their communion all who could not agree with them.

It was a necessary consequence of this essential principle, that the Independents held the theory of admitting none to be members of their churches except those whom they believed to have been thoroughly and in the highest sense regenerated, or, in the language of the time, "true saints," and consequently, perfectly qualified to exercise rightly all the high and sacred functions which they asserted to belong to the congregation, as in itself a complete church. For the same reason, they necessarily opposed the idea of a national Church, in any other sense than as a series of congregational churches, gathering together true believers as the wheat, and leaving the chaff to its fearful fate. And following up this theory, they regarded it as perfectly right to gather churches of their own kind out of the congregations of other ministers, - a process which necessarily gave great offense to those whose congregations they thus divided and led away. Nor was it at all strange that considerable numbers should be willing to join a system which gave such irresponsible power to ordinary Church members; and which, at the same time, certainly tended to encourage the feeling of spiritual pride in those who, in being admitted, were recognized as truly regenerated persons. In one point of view they were, to a certain extent, right. It must always be desirable that Church members should be real believers, and that Christian communion should be enjoyed by none but true believers; but it must always be impossible for man, who cannot read the heart, to avoid being deceived by the plausible language and manners of skillful hypocrisy, - and therefore it was impossible for the Congregational theory to be fully realized. And at the same time, while assuming so much purity and reality in its members, its want of the power either to inflict Church censures or to appeal to higher authority, rendered it peculiarly unable to preserve that very purity in which it assumed its superiority over other Churches to consist. Still further, by placing the very essence of its system in congregational power, it necessarily stood closely allied, in theory at least, with all the multitudinous sects with which that period was so prodigiously rife, - all of which were perfectly ready to maintain the sole and uncontrollable power of separate congregations; and thus the Independents were in a manner compelled to become the head sectarian body, and to defend not only their own religious liberties, but also the liberty claimed by the most wild and monstrous sects to hold and to teach errors the most immoral and blasphemous, - of which they by no means approved, or rather, which they strongly condemned, but could not consistently oppose. They were thus led to advocate a toleration in theory which they never granted where their own power was predominant, as in New England, - and which, it may be added, they never would consent to grant to the Presbyterians, whom they would not admit to communion with them unless they were willing to abandon Presbyterianism, and become Congregationalists. But as the subject of toleration was scarcely suggested in the Apologetical Narration, we shall postpone the consideration of it till we reach the period when it became a leading element of controversy.

All the topics which have been stated above were known to the two parties of Presbyterians and Independents in the Assembly, before the publication of the Apologetical Narration, and several of them had casually become the subject of debate; but there had been considerable forbearance on both sides, arising from a natural and laudable reluctance to anticipate a perhaps unavoidable contest. The Scottish divines, in particular, had repeatedly interposed to prevent any premature discussion of debatable subjects, and had recommended as much accommodation to the views of the Independents as was consistent with the maintenance of principle. And although the allusions to them in the Apologetical Narration were sufficiently ungracious and irritating, they were in no haste to show resentment; being far more desirous to see the religious welfare of the community promoted and secured, than to vindicate their own character from groundless aspersions. But, nevertheless, the publication of that most ill-omened production caused an estrangement which was never fully removed, and led to a degree of keenness and obstinacy in all the subsequent deliberations of the Assembly, whenever disputed points arose, which tended greatly both to retard their proceedings and to obscure the prospect of ultimate and harmonious success in their great work. And having thus opened the subject of the Independent controversy, we shall now proceed to trace it, according to the course which circumstances led it to pursue.

After some preliminary arrangements, in which it was agreed that the Independents should bring forward their objections to the proposition of the committee, the subject was formally stated, on the 6th of February, in the following terms: - "The Scripture holdeth forth that many particular congregations may be under one presbyterial government." The Independent argument against this proposition was stated by Mr. Goodwin, to this effect, as given by Lightfoot: - "If many elders put together make one presbytery classical, then every one of those elders is to be reputed as an elder to every one of those churches; but the Word of God doth not warrant any such thing." In proof of the minor proposition he argued thus: - "The deacons are not to be officers to divers churches, therefore not the pastor; the pastor is not to preach in divers churches, therefore not to rule; the several congregations are not to give honor or maintenance to the pastor of another church; one pastor was not chosen, ordained, and maintained by divers churches, therefore not to have power in them; several offices are not to meet in one and the same person." ²⁹ It will be observed that this argument opposed presbyterial government not on scriptural grounds, but on the supposed incongruities and inconveniences of the system; and this was promptly and very easily met.

Mr. Vines, in answer to the major proposition, replied, that "what belongs to the whole, as such, does not belong to every part;" but the presbytery is an aggregate whole, and so are the churches combined under this presbytery; therefore the relations borne by the presbytery to the church of its bounds have respect to the aggregate whole, and do not interfere with the peculiar relations which the respective pastors and congregations bear to each other. He illustrated his argument by reference to the original government of the Hebrew commonwealth, where the heads of the tribes governed the whole community; but this did not alter the relation between the head of each tribe and that particular tribe; and he showed that the Independent argument might be retorted against their own system. Mr. Marshall began by proving the proposition of the committee: - That the whole Church is but one body, and its members ought to act not as distinct persons, but as joint-members; that the office-bearers were instituted by Christ, for the general good and edification, and also ought to act in unity that members are baptized not into one particular congregation, but into the general body; and that this general body is cast into societies, which are called by divines instituted churches. He further reasoned, that it appears from Scripture, that when so many were converted in any city as to make a congregation, the apostles appointed them elders; that though they increased, so as to form many congregations in that city, they continued to be but one Church, as at Jerusalem; that though not specifically declared, yet it seemed probable that the several pastors had their several charges: and that this pattern ought to be followed. Mr. Gillespie pursued a similar line of argument; gave an illustration from the representative government of the States-General in the Netherlands; and added, that the power of government in a presbytery is not power of order, but of jurisdiction, and that they govern not as presbyters, but as a presbytery. Mr. Seaman met the objections of Mr. Goodwin, by proving that the inconveniences alleged against the presbyterial government of churches would, were they just, apply equally to civil government of the representative kind; but no such inconveniences or incongruities were experienced: therefore the objections urged by Mr. Goodwin could not be well founded. He proved, also, that a minister may stand in relation to more congregations than one, and that several offices may, without incongruity, meet in one person: that a minister may do his duty in one congregation and also in the presbytery, as a representative may to his own constituents and also to the general administration; and that the people may enjoy their full rights under a presbyterial government, in the choice of their pastor, as in civil matters they have their full rights in the choice of their parliamentary representatives. ³⁰

Such is a fair outline of the arguments used on both sides at the commencement of the main stem of the Independent controversy. When Mr. Goodwin replied, he admitted the truth and applicability of the logical maxim, "What belongs to the whole, as such, does not equally belong to each part;" for the whole is a presbytery, but every member of it is not a presbytery. Various attempts were made by him, and also by others of the Independents, to escape from the force of the argument, and to support their own proposition, but without success. A slight change was given to the course of debate by the reference which Mr. Burroughs made to 1 Corinthians 5:4, in which church censure is spoken of as inflicted in the presence of the church; and this, he endeavored to prove, could not have taken place had it been the deed of a presbytery. A lengthened discussion arose on this point, in which much minuteness of criticism and subtlety of argument were displayed on both sides, till the topic was abandoned, as not conclusive. During this debate, Mr. Nye admitted that there was a very close approximation between, the two systems, saying, that the Independents "held classical and synodical meetings very useful and profitable, yea, possibly agreeable to the institution of Christ; but the question is this, Whether these meetings have the same power that ecclesia prima, or one single congregation, has?" ³¹ If he and his friends could have admitted one additional elementary principle, there might speedily have taken place a complete agreement, - namely, that the power of presbyteries, synods, and assemblies, is cumulative, not privative; that is, that it consists in the collected power of all the congregations of which it is composed, and in reality adds to the power of each, rather than takes away its proper power from any.

Becoming weary of this protracted discussion, several of the divines proposed that they should leave off these metaphysical disquisitions, and proceed to the consideration of those passages of Scripture which might be brought forward as direct proofs; but by the vote of the Assembly the Independents were allowed to continue bringing forward all their objections. ³² This we mention in order to show that the Assembly treated the Dissenting Brethren with extreme indulgence and toleration, and never attempted to run them down by the force of numbers and the authority of a vote, as they could have so easily done, and no doubt would have done, had they been the intolerant and overbearing bigots which they have been so generally and so unjustly called. On the 14th of February the first committee reported, in confirmation of the proposition that many congregations may be under one presbytery, the following instances from Scripture: - 1. The Church of Jerusalem;

2. The Church of Corinth;

3. Of Ephesus;

4. Of Antioch.

Assuming that the existence of many congregations, and but one presbytery at Jerusalem, had been proved in a former debate, the other instances were proved by the following arguments: Corinth - from the time of Paul’s abode there; from the different places of meeting, as Cenchrea, the house of Justus, and of Chloe, and the use of the word "churches," in the plural; and from the multitude of pastors, - 1 Corinthians 1:12, 1 Corinthians 4:15; and that these congregations were under one presbytery, - 1 Corinthians 5:1-13; 2 Corinthians 2:1-17. Ephesus - from Paul’s continuance there; the special effect, and the reason of his stay given; from the multitude of pastors, termed "elders" and "overseers," or bishops; and under one presbytery, which exercised jurisdiction, - Revelation 2:1-2. Antioch - from a multitude of believers, - Acts 11:21-26; and from numbers of pastors and teachers, - Acts 13:1; Acts 15:35. The report concluded with this argument: - "Where there were more believers than could meet in one place, and more pastors than could be for one congregation, then there were more congregations than one; but it was so in these Churches; and it was lawful for these to be under one presbyterial government: therefore it is so now." ³³ These propositions were, as usual, laid aside till the objections already stated by the Independents should have been fully debated. The discussion respecting church censure and excommunication was again resumed, with reference to 1 Corinthians 5:1-13; and Mr. Goodwin argued that "discipline did not constitute a church, nor is any note of a church." Selden doubted whether the passage referred to had any thing to do with excommunication. This was answered very strongly by Mr. Vines and others; and the Independents were requested to state clearly their opinion on the subject. To this Goodwin answered, "That the people cannot excommunicate; and that the people, if need be, yet must have their vote." The inference was immediately drawn, that if the elders were outvoted the excommunication would be prevented, and thus the theory of the Independents, of simple admonition or non-communion, would alone be practicable. At last the Assembly decided, that the argument of the Independents was not proved, and did not conclude against the proposition. The attention of the Assembly was next directed to Matthew 18:15-17, by Mr. Bridge, who endeavored, in a very elaborate argument, to prove that the church there mentioned was not a civil court, not a Jewish sanhedrim, not a presbytery or synod, not a national church, but a particular congregation only, and yet that it had the power of the highest censure, without appeal; therefore every particular congregation, consisting of elders and brethren, should have entire and full power and jurisdiction within itself. Mr. Marshall met the argument, point by point, in an answer equally full and elaborate; assuming, as the basis of his reply, that the term "church" neither meant universal, national, nor provincial only, nor a single congregation only; but either, or all in turn, as the occasion might require. Mr. Vines, Mr. Gataker, Mr. Goodwin, Mr. Calamy, and others, took part in the debate, which was conducted with great skill and ability. When the subject was resumed, another direction was given to the discussion by Selden, who produced a long and learned argument to prove that the passage of Scripture in question contained no authority for ecclesiastical jurisdiction. His object was, to guard against any conclusion of the Assembly, which might contradict the Erastian theory, and therefore he labored to represent the whole as relating to the ordinary practice of the Jews in their common courts; by whom, as he asserted, one sentence was excommunication, pronounced by the civil court. Herle and Marshall both attempted answers, but, says Lightfoot, "so as I confess gave me no satisfaction." Gillespie then came to the rescue, and, in a speech of astonishing power and acuteness, completely confuted Selden, even on his own chosen ground, and where his strength was greatest. He proved that the passage could not mean a civil court, because, - 1. The nature of the offense and cause treated of is spiritual;

2. The end is spiritual, for it is not restitution or satisfaction, but to gain the soul;

3. The persons are spiritual, for Christ speaks to his apostles;

4. The manner of proceeding is spiritual - all is done in the name of Christ;

5. The censure is spiritual, for it is binding the soul;

6. Christ would not have sent his disciples for private spiritual injuries to civil courts;

7. The Church of the Jews had spiritual censures, and the expression, "Let him be as a heathen," imported prohibition from sacred things, for the heathen might not come into the temple; and the ceremonially unclean might not enter, much more the morally unclean. ³⁴ This appears to have been the speech referred to by Wodrow, and of which there still exist many traditionary anecdotes, illustrative of the very extraordinary effect produced upon all that heard it. Selden himself is reported to have said, at its conclusion, "That young man, by this single speech, has swept away the labors of ten years of my life;" ³⁵ and it is remarkable that Selden made no attempt to reply to Gillespie, though he answered some of the arguments used by others who spoke after him.

About the same time Mr. Nye craftily endeavored to excite the jealousy of the Parliament against presbyterial church government, but overreached himself. He had attempted to frame an argument against the power of presbyteries, on the assumption "That there is no power over another power, where there is no distinction in nature nor difference in operation;" but he was called to order, as not speaking to the question. On the following day, finding the Assembly full of the nobility and members of Parliament, he resumed the argument, persisting in his speech against the evident feeling of the House; and after he had attempted to show that the admission of a power over a power, in Church courts, would lead to an ecclesiastical government commensurate with that of the civil, he drew the inference, that it would be pernicious for a great commonwealth were so great a body to be permitted to grow up within it; in short, he attempted to alarm the Parliament, by the dread of that phantom of which so much has been heard, an imperium in imperio, or one government within another, as a formidable and monstrous anomaly, dangerous to the peace of states and kingdoms. This insidious attempt caused a great sensation; some proposed that he should be at once expelled, others declared that his language was seditious; and it was voted that he had spoken against order - which was the highest censure that the Assembly inflicted. Mr. Marshall appealed to all the parliamentary members present, whether the presbyterial government be more terrible to them than ten thousand or twenty thousand congregations, none in reference or dependence to another. Warriston showed that the ecclesiastical and civil governments strengthened each other; and that one power over another in the Church no more tended to produce confusion or injury than in civil matters, where one court is subordinate to another, and yet but one State. And Mr. Whitelocke, M. P., followed a similar course of illustration, and ended his remark by saying, "What a confusion it will prove to have congregations independent!" This debate, ending so very much the reverse of what Nye expected, caused the Independents to abate their opposition considerably; and it was voted that their arguments had not concluded against the proposition before the Assembly. ³⁶ The next subject was respecting the instance of the Church at Jerusalem as proving that one presbytery was over many congregations. Although considerable time was spent in discussing this topic, it did not draw forth any great exhibition of learning or power, such as had been previously displayed. Almost the only idea of importance brought out in this discussion was that suggested by Gillespie, namely, that there could be no other principle whereby several congregations could be one church, but only government. Their dwelling in one town made them a civil body, but not an ecclesiastical; their ecclesiastical union could not be but in a presbytery, for they could not meet together in one place: therefore it was only as forming a presbytery, and in respect to government, which is the function of a presbytery, that they could be one ecclesiastical body. Once more the Independents were staggered, and could not answer. Both Goodwin and Nye admitted that at least the keys of doctrine are in the hands of a synod or assembly; and that as many men united have more moral power than one man, so many churches joining together must have more ecclesiastical power than one church. And in order to avail themselves of this renewed approximation, the Assembly, on the motion of Mr. Henderson, proposed a committee for the purpose of attempting to obtain an accommodation with the Independents; and Messrs Seaman, Vines, Palmer, Marshall, Goodwin, Nye, Burroughs, and Bridge, together with the four Scottish divines, were named for the committee. On the 14th of March this committee reported that the Independents had agreed to the following propositions: -

1. That there be a presbytery, or meeting of the elders of many neighboring congregations, to consult upon such things as concern those congregations in matters ecclesiastical; and such presbyteries are the ordinances of Christ, having his power and authority.

2. Such presbyteries have power, in cases that are to come before them, to declare and determine doctrinally what is agreeable to God’s Word; and this judgment of theirs is to be received with reverence and obligation, as Christ’s ordinance.

3. They have power to require the elders of those congregations to give an account of any thing scandalous in doctrine or practice." ³⁷ The Assembly agreed to the continuance of the committee, and granted them liberty to take into consideration any thing that might tend to accommodation, and to report when convenient. Thus, again, it appears that the Assembly was the very reverse of intolerant and overbearing.

Another report was brought forward from this committee about a week afterwards, containing two additional propositions, forming five in all, as follow: -

4. The churches and elderships being offended, let them examine, admonish, and, in case of obstinacy, declare them either disturbers of the peace, or subverters of the faith, or otherwise, as the nature and degree of the offense shall require.

5. In case that the particular church or eldership shall refuse to reform that scandalous doctrine or practice, then that meeting of elders, which is assembled from several churches and congregations, shall acquaint their several congregations respectively, and withdraw from them, and deny Church communion and fellowship with them."³⁸ The account given by Baillie, though less minute, and not using the very language of the committee, expresses his view of the result even more strongly: "We have agreed on five or six propositions, hoping, by God’s grace, to agree in more. They yield, that a presbytery, even as we take it, is an ordinance of God, which hath power and authority from Christ to call the ministers and elders, or any in their bounds, before them, to account for any offense in life or doctrine, to try and examine the cause, - to admonish and rebuke, and if they be obstinate, to declare them as heathens and publicans, and give them over to the punishment of the magistrates; also doctrinally, to declare the mind of God in all questions of religion, with such authority as obliges to receive their just sentences; and that they will be members of such fixed presbyteries, keep the meetings, preach as it comes to their turn, and join in the discipline after doctrine."³⁹ Surely but very little more was necessary to have produced a complete agreement between the Presbyterians and the Independents, since the latter party had thus assented to all that was essential to Presbyterian Church government: but unhappily they seemed to dread, that by uniting with the Presbyterians, they should lose their influence among the Sectaries, and in the army; and Nye in particular was too deeply engaged in the political intrigues of Vane and Cromwell to be willing to relinquish that influence which rendered him a person of importance. ⁴⁰ On the 13th of March the discussion terminated in the affirmation of the propositions respecting Church government, so far as regarded the general statement, and the proofs from the instances of Jerusalem and Corinth, after having occupied the attention of the Assembly for thirty days passed in earnest and strenuous debate, during which all the arguments which profound learning and acute ingenuity could devise were brought forward and discussed with equal minuteness and ability. The subject was then referred to the committee, that all the points which had been decided might be systematically arranged, partly to be ready to be reported to the Parliament, and partly for the satisfaction of the Assembly itself, and for the sake of order. This report was produced on the 10th of April, the Assembly having been occupied in the interim with the subject of ordination, as already related. The propositions reported were the three following:

1. The Scripture doth hold out a presbytery in a church;

2. A presbytery consisteth of ministers of the Word, and such other public officers as are agreeable to and warranted by the Word of God, to be Church governors, to join with the ministers in the government of the Church;

3. The Scripture holds forth that many congregations may be under one presbyterial government. Proved by the instance of the Church at Jerusalem. The instance of the Church at Corinth was not given, as it had been adduced chiefly for the purpose of proving the power of Church censures. Though the Independents had assented to the essence of these propositions in the committee for accommodation, yet they vehemently opposed the sending of them to the Parliament for ratification; and the Assembly, on the motion of Mr. Marshall, again consented to lay them aside for a time. ⁴¹ ----- Footnotes ----- ²⁸Apol. Nar., pp. 23, 24.

²⁹Lightfoot, p. 132.

³⁰Lightfoot, pp. 132-134.

³¹Lightfoot, p. 144.

³²Ibid., p. 147.

33 Lightfoot, p. 151.

34 Lightfoot, pp. 165-168.

35 Wodrow’s Analecta; M’Crie’s Sketches, p. 300; Appendix.

36 Lightfoot, pp. 168-170; Baillie, vol. 2 pp. 146, 147; Appendix, Nye.

37 Lightfoot, pp. 214, 215.

38 Lightfoot p. 229.

39 Baillie, vol. 2 p. 148.

40 Appendix, Nye.

41 Lightfoot, p. 250.