and as the House of Commons sends to the House of Lords and the House of Lords to the House of Commons by their Messengers and as all businesses are to be done in the Name of the States and in the name of either Lords or Commons so those little sucking congregations and churches though they consist but of 10. or twenty a peece although never an one of them knowes any more what belongs to government then the horse Master Knollys preaches on when he goeth into the Countrey yet they send their Officers in the name of the Church to any other of their Churches upon any difference or about any of their Grolleyes with as great State and Grander as if they were very absolute principalities and they use by the report of those that have seene the manner of their carriage in their imployment in imitation of greatnesse the same garbe and gestures that Embassadours or those that carry a Message from the House of Commons to the House of Lords usually do making their honours and conges and they are such bunglers at the work as those that have seene them say it is one of the ridiculosest spectacles that ever was beheld for they make a thousand Jackinaps tricks and act their severall parts with such affectation of State that experienced men and such as well know what belonges to the entertainment of Embassadors affirme that they never beheld any thing so fanaticall It is reported that Iohn Lilburne my Scholler is Master of the Ceremonies amongst them and teaches them their postures of Court-ship If ever there were any people in the world that trampled all government both Divine and Humaine under their poluted feete or ever made a scorne of authority I may truly say the Independents are the â—en and yet they applaud themselves in all their actions and sticke not to say by these their doings they set up the Lord Christ upon his throne in his Kingdome and in their houses and compt all those that differ from them of their congregationall way as enemies of the Lord Iesus and of his kingdome and esteeme of them as of a company of Infidels and yet they have neither precept nor president for their so doing but St. Diotrephes in all the holy Word of God which constituted a Presbytery in every Church and committed the government of all the congregations under each Presbytery into the hands of a Common-councel and Colledge of Elders as that Church Saint Iohn write unto can witnesse which was governed by the conjoynt consent of them all in which Saint Iohn was a Presbyter and therefore writ If he came he would remember Diotrephes deeds which abundantly declareth that Saint Iohn acknowledged a Court a settled government in every church whether the members might have recourse for redresse of any abuse or scandalls and therefore took no more upon him then belonged unto his place and this shall suffice to have answer'd to Master Knollys his last whibbling cavill and to have spake of this point of controversie between us in this place I shall answer methodically to all his other evasions in their due places which the reader shall finde as they are scattered through the booke for he is very immethodicall in all his pamphlet where I will set downe Master Knollys his owne words But in the meane time it is sufficiently confirmed out of the Word God and out of all the Scriptures above quoted that all the churches we reade of in the New-Testament were so many corporations in Christs kingdome which were to be governed by a Common-councell of Presbyteries And so for many yeeres after the Apostles times they were Governed Communi consilio presbyterorum as our brethren the Independents do confesse and prove by antiquity and humane authority which weapon I wonder they will contend with in deciding of Gods matters which are only out of his holy Word to be proved which is to be the rule of our faith But it seemes Saint Ambrose his authority pleaseth them well though if we looke into it it makes much against them He lived as the author that cites him saith within the fourth Century His words are these upon the 1. of Timothy Synagoga postea ecclesia seniores habuit quorum sine consilio nihil agebatur in Ecclesia Quod qua negligentia obsoleverit nescio nisi doctorum desidia aut magis superbia dum soli volunt aliquid videri Take with it his own interpretation The Iewes Synagogue saith he and afterwards the Christian church had Elders without whose counsell nothing was done in the church which by what neglect it grew out of use I knew not unlesse it were perhaps the sloth or rather pride of the teachers whilest alone they would seeme to be some body However it is acknowledged by their owne testimony that in the Apostles time and many yeares after the Apostles nothing was done in the church without the Councell of the Presbyters So that it is evident the Primitive churches were governed by the joynt and common councell of the Presbytery and the people had nothing to do with it We may adde here unto Saint Ambrose Saint Ieromes testimony who in his Commentaries upon the first chapter of the Epistle of Paul to Titus largely declaring himselfe as in many other places concerning the occasion of the change of that government established by the Apostles saith Idem est ergo Presbyter qui Episcopus antequam diaboli instinoâ—u studia in religione fiâ—râ—nt diceretur in populis ego sum Pauli ego Apollo ego autem Cephe communt Presbyterorum consilio Ecclesiae gubernabantur c. In the which words he acknowledgeth by the first institution all Churches were governed by the common councell of the Presbyters and not by the advice of the people Yea the very Canons of the Pope in the first part and the 95. distinction giving the reason why the Presbyterian Government came to be changed and the Hierarchiall was put in the place affirmeth that it was through faction and for the avoyding of further Schismes and rents in the Church and cities using the very words before quoted out of Saint Ierome and confesseth that before that time the Churches were governed Commum consilio Presbyterorum not by the people or any one Prelate but by the Presbytery and their councell And if humaine authority were needfull in this businesse I might make a volume with their very expressions to prove the novelty of the Hierarchicall government and that of the peoples jurisdiction assuming the Authority of governing into their hands and the Antiquity of the Presbytery and that by the enemies own confession Bet I am resolved to cleave only unto the Word and sound reason deduced from thence for the deciding of this controversie being sorry that there was so much as occasion of naming humane authority in a point of Divinity As for the Presbyterian government in the sense that I understand it there is nothing more
should also behold the diverse alterations of things in the worship and service of God and if he should with all consider that if the church should have been onely to be found where there had been such visible ordinances and formes of Worship and Government as God had appointed and no where else then there would not have been a church of God any where visibly to appear and be found many times in the world in those dayes and yet the true church alwayes remained in Abrahams Family and God had his people and a true church amongst his seed as will appear by these examples I will briefly name some We know that the Israelites and Hebrewes the onely people of God and his first borne continued many generations as strangers in Aegypt all the which time they never offered up any outward Sacrifices unto God for that had been an abomination to the Aegyptians and they would not tolerate and suffer that in their land which moved Moses to sollicite Pharaoh to give the people of God leave that they might go a dayes journy to sacrifice in the Wilderness giving him the reason of his postulation saying that they could not sacrifice in Aegypt for that was an abomination to the Aegyptians So that it is apparent that all the time they remained in Egypt they had not that publike Ordinance that externall form of worship And yet all that while they were a true Church and were visibly known by their Religion to be distinct from the Egyptians as who professed the knowledge and worship of the true God whose name they called upon through all their tribes and whom they served night and day and yet I say they had not the use of publike sacrifices onely they had Circumcision amongst them that discriminating Ordinance from other nations But if that had been the forme of this true Church then all the time they remained in the wilderness which was forty years there was no visible forme of a Church for they circumcised not their children there and that reproach was not taken away till they came to Gilgall or at lest had passed the red Sea So that if the Church had been tyed to externall formes we shall for many years together finde no true formed Church in those times Nay when they were come into the land of Canaan how often was the face of the Church in the dayes of the Judges so deformed as no man almost could see any forme or comlinesse in it all the externall beauty which was the worship being either wholy forgotten or so adulterated and polluted with Idolatry as there was not left any appearance of a true Church amongst them and yet at that time they were the people of God and his chosen people and a true Church but if they had sought to know it by any externall form it could never have bin found So that the Church of God may be a true church though it want an outward form and discipline Yea after that God had set up his worship in the dayes of David and Solomon and had commanded that that forme of Government should be continued and perpetuated to the coming of the Messiah how many alterations notwithstanding were there found both in Iuda and Israel and how did Idolatry spread it selfe abroad through both those Kingdomes So that Idolatry was not only committed under every green tree and in all groves and upon every mountain and high place but even in Jerusalem the holy city yea in the very Temple So that now there was no externall forme of a Church left and yet then also had God his Church there and they were the people of God and dearly beloved of him And again when they were carryed into captivity into Babilon we know that all the time they continued there they had neither sacrifices nor many other ordinances that God had appointed amongst them they could not so much as sing a song of Sion in that strange land and wee read of no other exercises amongst them but of the morall worship of prayer and reading the prophets and of prophecying and comforting of one another in the Lord and of their resolution not so much as to bow in the least to worship any Idoll of the heathens or so much as stooping to reverence any professed enemy of the people of God as Mordecay would not to Haman nor the three children to the idoll of Nebuchadnezer nor Daniel leave his praying but all these kinde of services are not accompted the forme of a Church amongst the learned and yet wee read of no other formes of worship the Jews had neither through all the Provinces of Ahasuerus and through all Babilon and Assyria and Aegypt where they were scattered We read indeed that they fasted and prayed upon all occasions and that they spake one to another and they exercised amongst themselves the morall worship in all their Synagogues which were all the true Churches of God then through the world and yet they had not that visible forme that God had appointed in any of those Countryes whither they were driven and carryed captives they onely made their prayers and supplications toward Ierusalem and the Temple the holy place So that if the Church of God had been at any time tyed to externall formes they could not then have been Churches properly so called as not having any externall forme and yet they were all before the law and under the law and since the law true Churches notwithstanding they wanted the externall forme and discipline And the same may be said of the Church of God since the beginning and growth of Antichrist that it hath been so defaced for many generations together that none by its externall forme or discipline could find a true Church in it yet God had in this spirituall Babylon a true Church ever and therefore the true Church is not confined to externall formes and discipline But to say nothing of that if the Christian Church be bounded within these limits either the Papists or the Independents encompasse in their Churches with then I affirme that the very Church of Jerusalem was not a true formed Church which notwithstanding they both acknowledge was a true Church and the Independents confesse that it was the first formed Church Acts the second For in the Church of Ierusalem there was neither Pope nor Cardinalls nor Patriarkes nor Primates nor Paultripolitans nor Archbishops nor any Conclave nor any Masses nor any of that Service they have set up in their Romish Church nor that Forme of Church Government they have established neither had they any of these fixed officers And therefore the Church of Rome having lost that forme the Church of Ierusalem had and being adulterated both in doctrine discipline and manners that cannot be a true Church and then it will follow That the true Church is not so tyed to any externall forms that if they be failing they cannot be a true Church for then there shoâ—ld have been no
that Church was wholly committed into the hands of the Presbyters who had the charge for the examination and tryall of the doctrine of all Teachers that came amongst them and that they were invested with power likewise and authority of casting them out that were Deceivers and fals Teachers and we farther learne that the care of all those severall congregations was committed to all the Bishops and Presbyters of that Church in common and although it consisted of many congregations yet it was but one church and therefore was classically governed communi consilio Presbyterorum and so were all the other six churches of Asia governed in all and every one of the which there were many congregations and churches of beleevers as is manifest from the manner of Christs concluding his Epistles sent by the Ministry of Saint John to all those Asian churches Rev. the 2. ver 7. Let him that hath an eare hear what the spirit saith to the churches From the which I thus argue He who maketh the particular or singular church he writeth to to be a multitude or company of Churches not one onely as the body is not one member onely he doth make that one church to which hee writeth to in singular or particular to be a Presbyterian Classicall or Collegiate Church But Christ in his Epiphonemicall conclusion to every Church which he had spoken to in singular or in particular doth speak of the same as of a company or multitude of Churches let him that hath an eare heare what the spirit saith to the Churches Ergo One Church hath many Churches in subordination to it and is classically or collegiately governed communi consilio Presbyterorum To the which argument the Independents answer by denying of the assumption saying that the words may be taken consequentér as well as antecedentér with relation to what followes as well as to what goes before and they cite Junius his testimony for the proofe of this their denyall nothing to the purpose They produce also Master Bains his authority to as little end Christ saith he doth not use the plural number in respect of the one Church preceding but in respect of the seven collectively taken it being his will that the Members of each singular Church should lay to heart both severally and joyntly whatsoever was spoken to them and to others This is the Answer the Author of the New Lights from the Summer Islands in the name of all the Independents makes to this Argument page 133. And if words may serve for answers those of the congregationall way will never want Answers and Replyes but we look for reasons and not for words in any men that shall deny our arguments And therefore when he hath no reason for his gainsaying the argument shall for ever stand in force to prove many Congregations and many Churches in the Church of Ephesus and in the other six Churches And truly he granteth the argument whiles he seemeâ—h to oppose it saying that the words may be taken consequenter as well as antecedenter So that he acknowledgeth the worâ—â— may be taken antecedenter as well as consequenter that is with relation to what goes before as well as to what follows viz both wayes which is as much as I require and as much as by the argument I laboured to prove For who ever denyed that when Christ spake to his Apostles bidding them watch that what he spake to them he spake to all men So who ever yet denyed that when Christ in the conclusion of every one of his Epistles to the Asian Churches said Let him that hath an eare hear what the spirit saith to the Churches that by Churches there Christ hath as well reference not onely to all the seven churches in Asia but to all succeeding Churches to the worlds end that they should by their examples be forewarned lest they likewise offend in the same manner For all men know That whatsoever was written was written for our instruction upon whom the ends of the world are come Though primarily principally and antecedenter he hath reference to all the severall Congregations Assemblies or Churches in each of those Churches as first to those of Ephesus which is yet called but one Church in the singular number as the others also as consisting of many severall companies and severall congregations yet being all combined together in their severall Precincts and subordinate to each of their Presbyteries were all collectively taken but for one Church within their particular jurisdictions and therefore Christ speaks to them all severally in the conclusion of all his Epistles in the number of multitude as to many though in the beginning of his Epistles he writes to them all as particular and singular Churches because though each of them consisted of many congregations as I said before yet they were subordinate to their several Presbyteries and governed by the common counsel of their severall Presbyteries in a classicall way And there is all reason to convince any man that the word Church in those Epistles should as well be considered collectively as the word Angell Now all orthodox writers and the very Independent Ministers themselves hold that by Angell is meant all the Ministers and Presbyters in each of those severall Churches And therefore if the word Angell in those severall Epistles may or be to be taken and interpreted collectively for many Ministers then the word Church also may or is to be taken collectively for many Churches For those of the congregationall way do acknowledg that Pastor and â—lock are relatives and have reference one to another Now if there were many Pastors in each of those Churches then there must likewise be many Flocks in each of those churches but that there were many Pastors and Bishops in those churches it is manifest by their constitution For the Apostles ordained Presbyters in every Church Acts 14. and in the church of Ephesus by name we finde many Presbyters and Bishops a whole colledge of them Acts the 20 ver 17 and 28. And therefore it is manifest there were many congregations and assemblies of Beleevers as in that church so in the other six for in expresse words Paul sayes that he preached unto them in the Church of Ephesus publikely and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in every house which is by Master Knollys acknowledged to signifie many several congregations in that church And as it is at this day amongst us when the Independents preach publikely and from house to house or in every house every one of the shallowest understanding knowes that they have severall congregations and severall meeting places and therefore severall churches even so it is to be understood by the same expression that there were many churches in that one church of Ephesus because they had many assemblies and many meeting places which the Scripture saith they had both publikely and privately It seemes that the Magistrates there were converted and the Christians in that city had obtained so much
him may also truly be said of Cretensis and all those of that fraternity whose words are swords and spears who all fight rather with their heels then with their heads and kick rather then argue and whip rather then answer Whether therfore such men as my brother Burton and his complices though they come to us in gray heads be found in the way of righteousnesse when their dealings are so palpably unjust and their opinions so schismaticall hereticall and erroneous I leave it to the judgement of all such as know what the way of righteousnesse is And now I come to my second quaerie viz. Whether the way of Independency be the way of righteousnesse My brother Burton writing in the name of all the Independents pretends unto the people and would make the world beleeve that they are all Dependent upon Gods Word for all their proceedings and affirmes moreover in the fifth page that all their new gathered Churches and severall Congregations are all Dependent one upon another both which assertions of his are most false as will evidently appear to all those that know their practices and will vouchsafe but to read the insuing discourse where they shall find that they have neither precept nor president for their way of Independency in all Gods holy Word and that there is not so much as one example in all the sacred Scriptures for any of their new practices wherein they differ from us and which is more that they all of them withhold the truth from the people in unrighteousnesse How then can the way of Independency bee the way of righteousnesse when it is a deviation from that way as by their practices will be evidenced therefore for the confirmation of what I have now said I will briefly examine some of their proceedings and first whereas my brother Burton affirmeth that all their Churches are Dependent one upon another This I say is most false For all their proceedings in their severall congregations are carryed on in an arbitrary way whatsoever they publish in their writings and pretend to the people as all the learned and those that are acquainted with their method well know So that it lies in any one of their Churches breasts and is at their pleasure whether they will so much as confer or consult with each other and if they do at any time vouchsafe one another that courtesie yet it is stil voluntary whether they will give each other an account of either their censures or proceedings for they all pretend as absolute a soveraignty and jurisdiction within themselvs severally as any free-states or common-wealths have no authority one over another neither can they appeal for any reliefe if wronged one to or from another And if any Member in any one of those Churches or any one of those Churches divided amongst themselvs or upon some eminent received wrong should fondly complain to another neighbour Church that Church hath no power to relieve them no more then one private man can relieve another if he should be appealed to by another And if that Church should desire an account of the other Churches proceedings that Church may refuse it if it please them But if to gratifie their desire that Church should vouchsafe to condescend so far unto the other Church as to give them a reason of their proceedings all this is but gratis and out of their good nature they have still no power to call that Church in question that hath done the wrong if that Church stands upon its points and priviledges and saith that they have nothing to do with them And what then is to be done in this case Then forsooth they will withdraw communion from that Church which say they is the highest censure any one Church can proceed to against another Church Is not this I pray fine Dependency What more unrighteous dealing can be found in the world then this of the Independents to professe themselves Independents and yet to pretend a Dependency And when that comes to the tryall they have no more reall Dependency one upon another then we have with them Yea what a great unrighteousnesse is this to pretend a Dependency one upon another and a communion amongst their new gathered Churches when it is well known there is no more union and communion nor true friendship amongst them then was between Herod and Pilate they refusing the right hand of fellowship each to other in many of them Yea they are deadly enemies one to another as can sufficiently be proved although they all agree together to persecute the Presbyterians as Herod and Pilate did well accord to persecute Christ For I my selfe have heard the Independents protest against the Brownists Anabaptists Antinomians and Seekers and many other of the new fraternities proclaming them all Sectaries And on the other side I have heard those severall societies rail against all the Independents especially those Homothumadon dissenting brethren in the reverend Assembly saying that they had a better and a more charitable esteem of any of the Presbyterian Ministers then of them and they do unanimously accuse all the Ministers of New-England of as great tyranny as the Prelates And it is well known that many of the Independent congregations here amongst us have their different laws and customs every one of them dissenting more or lesse from each other in their severall new gathered Churches yea they are ignorant of each others practices For my Brother Burton and I. S. know not that the women in some of their congregations have their voices there and yet it can be proved that they also have Peters keyes at their girdles as well as any of their Presbyters And therefore their new Churches are not Dependent one upon another as my brother Burton asserteth Page the fifth when as they all of them exercise an absolute soveraignty amongst themselves Independent What unrighteousnesse then is this in my brother Burton and in all the Independents to affirme that in all their Churches there is a Dependent Independency or an Independent Dependency which is but a contradictory bull at best at the baiting whereof a man if he regarded not mispending his time might make far better sport then he did some years since in baiting the Popes Bull. The truth is as their Religion is but a meer Babell so all their language is confounded and they are divided in their opinions principles and practices they being all really Independent And therefore whether the way of Independency be the way of righteousnesse where they are so unrighteous in all their proceedings and when they say one thing and do and practice another and when they withhold the truth from the people in unrighteousnesse as all the Independent Predicants do I refer it to the wisdome and judgement of the godly and consciencious Reader But the unrighteousnesse of their way will yet more perspicuously appear if we but look into some other of their practices which I shall by and by instance the very
consideration of the which the better to stirr up thy attention makes me boldly to conclude of them all That whatsoever they pretend and whatsoever shews of seeming holinesse they hold out to the world they are unsound root and branch and neither the godly party nor the praying people nor the only Saints but the most pharisaicall brood that ever yet appeared in the world and more injurious to Christ the King of his Church and to his royalty and to all his holy faithfull Ministers and Servants then ever the Pope or any of the Prelaticall party were and more malicious and treacherous to the Saints and truly godly and precious ones and more opposers of all Reformation then ever the Cavaliers were and many of them greater enemies to Church and State and the welfare of both then either Strafford or the Prelate of Canterbury And as for the Independent government as it is most certain it hath neither precept nor president for it in all Gods holy Word so it is far more tyrannicall and lordly then that of the Pope or Prelates tending to nothing but an Anarchy and confusion in Church and State And therefore that they with all their trumperies and desperate practices with all their unrighteous dealing ought to be abhorred and abominated whatsoever seeming sanctimony they make shew of by all such as truly fear God and wish the peace of Zion and the good of the State and Kingdomes in which they live Now they that have a desire to see this charg made good against them shall find it with the whole impeachment fully proved and made evident in the following discourse But in the interim it will not be amisse to produce some few instances more of their practices for the proving of their Independency not to be the way of righteousnesse If a man but look upon their superlative pride especially the conceit they all of them have of their own holinesse and sanctity we shall find that it exceeds that of the very Scribes and Pharisees for all the Independents and Sectaries stile themselves the holy people the godly party the praying people the generation of the just the Saints yea esteeming the very retrimentitious part of them to speak in their own dialect Saints calling their most blasphemous opinions and practices the infirmities of the Saints in the mean time excluding the most godly Presbyterians from those titles calling them the Antichristian brood the enemies of Jesus Christ and his Kingdome the sons of Beliall and what not all which dealing with their brethren is not the way of righteousnesse yea in their very prayers to God they like the Pharisees boast of their own knowledge slighting and vilifying all their Presbyterian brethren disdaining so much as to pray for them yea in their publike Assemblies and in their publike prayers they have been heard contemptuously to speak of those in authority asserting that they were not worthy of the prayers of the Saints and it is well known that many of them will neither publickly nor privately joyn with their Presbyterian brethren in any duty of piety accounting them all as an Antichristian and unsanctified generation of men and all this out of a strong and confident perswasion of their own holiness out of an uncharitable opinion of their brethrens impurity then the which strain of pride the very Pharisees never exercised a greater all which practices of theirs sufficiently declare that the way of Independency is not the way of righteousnesse for greater unrighteousnesse there cannot be then this as will by and by appear But I will now come to some instances Not long since at a great entertainment and festivity on the Lords day when they were all met together one of the Homothumadon brethren a great man amongst them beginning the duty of the day in his Prayer before his Sermon speaking unto God by way of complaint against the Presbyterians said unto Him with many tears Lord they meaning the Presbyterians hate us because we know more of thee then they do but we beseech thee Lord give us still to know more of thee and let them hate us more if they will But before I come to speak of this their prayer and of some other passages of their other good prayers I shall take the liberty here to say something of the difference between these mens practices and the old Puritans of ENGLAND and so much the rather I do it because they would perswade the world that there is little difference between them and the old Puritans yea one of their Itinerary Predicants not long since preaching in a publike Assembly affirmed that there was no other difference between the Independents at this day and the old Puritans of ENGLAND but that the Independents were over-grown Puritans which I conceive he meant in this sense that the Independents outstripped them in all duties of piety and charity and in all comely seemly orderly and temperate walking in an unblameable conversation before God and men This I say I conceive to be his meaning by the word overgrown for I would not willingly put a worse interpretation upon his expression and understand by overgrown that he meant they were become monstrous Which notwithstanding too too many of them are therefore if his words be taken in the better sense by overgrown he understands that the Independents have attained unto a higher degree of perfection then ever the old Puritans had attained unto and that they now walke more closely in the way of righteousnesse then ever they did I will first therefore set down some of the practices of the old Puritans with the paths and wayes of righteousnesse they walked in omitting many things for brevity sake though worthy of eternall memory and our everlasting imitation For the old Puritants of ENGLAND as those that have read their writings and knew their practices and were familiarly acquainted with them they can testifie of them that they were an humble self-denying people ever groaning under that burden of the remnant of sin crying out with the Apostle Paul Rom. 7. Oh wretched man that I am who shall deliver me from this body of death they never dreamed of a perfect holiness nor never thought themselves more holy then others or presumed to call themselves Saints and if that title had at any time been given unto any of them by such as truly honoured them for their singular graces you should ever hear them complain of their imperfections and with the Apostle Phil. 3. ver 8 9. counting all things losse for the excellent knowledge of Jesus Christ esteeming all their righteousnesse but dung that they might win Christ and be found in him not having their own righteousnesse c. Now they that are acquainted with the Independents doctrine words and practices hear them talk of nothing but of their own sanctity and of their perfection saying God can see no sin in them and although some of them do not professe so much in words yet in deeds
they allow of that doctrine proclaming themselves to be the only Saints the holy people and the godly party the generation of the just and separate from their brethren as impure creatures Therefore the Independents do not walk in that old way of righteousnesse the old Puritans of ENGLAND walked in who made no separation in the worst times from the publike Assemblies or ever refused to pray with their Christian brethren and therefore in this point they have not outstripped them nor overgrown them from which I boldly conclude that herein that Predicant did abuse the world in saying that there is no difference between the Independents and the old Puritants of ENGLAND For the old Puritans were humble self denying men and the Independents are pharisaicall boasters of their own holinesse and sanctity and therefore in this their way is not the way of righteousnesse but a great aberration from it Again the old Puritans of England though never so learned and never so sufficiently furnished with all accomplished abilities of divine knowledge which many of them by their indefatigable pains study and industry and by their prayers unto God night and day and by their continuall waiting upon the Ordinances and Gods blessing upon all their endeavours had attained unto so that they were taken notice of by all men both in the Universities and amongst all the learned to be incomparable men many of the which I could name yet not any one of them ever preached either in publike or private without great study and prayer yea and without a speciall call and they alwayes with Saint Paul exercised their Ministery in fear and much trembling 1 Cor. 2. ver 3. saying with him 2 Cor. 2. 16. Who is sufficient for these things Those holy and godly Puritans though transcendently learned yet were always conversant in all holy duties especially in preaching and prayer with fear and trembling thinking themselves never sufficiently enough provided for for those duties And truly Saint Paul's example is worthy alwaies to be looked upon who though he were immediately inspired by God himselfe and had alwayes the assistance of his spirit and ten thousand times more learning then all the Independents put together yet he preached alwayes with fear and trembling and cryed out who is sufficient for these things Now if we compare the Independents and their Predicants with the old Puritans of England we shall find the old Puritans alwaies and in all things imitating the example of holy Paul and the other Apostles in their Ministery which they had a command to follow Phil. 3. ver 17. who intruded not themselves rashly upon the Ministery as the false Apostles and Seducers usually did and as all the Independents and Sectaries daily do they cryed out who is sufficient for these things and how can any preach except he be sent Rom. 10. saying No man taketh this honour unto himself but he that is called of God as Aaron Hebr. 2. 4. Those old Puritans were all men of Saint Paul's spirit they durst do nothing without a call nothing without great study nothing without their parchments and books imitating Saint Paul in this who would alwaies have his parchments with him that is his books bring me my parchments saith he they preached not without fear and trembling this was the continuall practice of the old Puritans they could never be seen in a Pulpit before they had some dayes prepared themselves by prayer and study and yet after all this they would then cry out Who is sufficient for these things Whereas all the Independents and Sectaries assert that every man may preach and every man of them is sufficient and many also hold that women may preach yea and to manifest that they are all sufficient for these things and for the dispensing of the great mysteries of Heaven which the very Angels desired to pry into they run through Town and Country and wheresoever they come get up into the Pulpits and preach with such impudencie impiety and blasphemy as it is not lawfull to name their very doctrines being so destructive to all piety goodnesse and good manners and Ruffian like they go in their hair and apparrel and so insolent and proud they are that one would rather take them for Luciferians then Saints and such unbeseeming expressions they have in their prayers to God as would terrifie a truly consciencious and godly man to hear them as not long since one of them in London publickly speaking unto God in his prayer said Right Honorable Lord God which kind of expressions as they are blasphemous so ridiculous exposing Religion and the sacred Ordinances of God to ludibry and derision But yet this is the dayly practice of the Sectaries through the Kingdome far different from that of the old Puritans of England and therefore in this point of fear and reverence and of an holy awe of Gods divine Majestie and a reverend adoring of the ministery and mystery of the Gospell the way of the Independents is not that either of the holy Apostles or of the old Puritans there being as vast a difference between them as between light and darknesse and therefore the way of Independency in this particular also is not the way of righteousnesse but the way of rebellion and impudency Againe the old Puritans of England had all of them a reverend opinion of all in authority and did ever beleeve that there was no power but of God and that all powers were ordained of God Rom. 13. and they beleeved that every soule ought to be subject to the higher power and that whosoever resisted the power resisted the Ordinance of God and for that their Rebellion they should receive to themselves damnation and they ever believed that every soule ought to be subject unto authority not onely for wrath but also for conscience sake this was the Doctrine of the old Puritans of England and their practice in yeelding continuall obedience to them and praying for them is knowne to all men yea they did acknowledge that as all power was given unto Jesus Christ in Heaven and Earth Matth. 28. Psal 2. so they did beleeve that all power in Church and State was derived from him as the head of all Principalitie and power who had said Prov. 8. 15. 16. By me Kings raigne and Princes decree justice by me Princes rule and Nobles yea all the Iudges of the earth c. this doctrine the old Puritans of England had learned and taught and were obedient unto as having precept upon precept for it as from the words above quoted out of the thirteenth of the Romans so out of 1. Pet. chap. 2. verse 13 14. who said submit your selves to every Ordinance of man for the Lords sake whether it be to the King as supreme or unto Governors as unto them that are sent by him for the punishment of evill Doers and for the prayse of them that doe well for so is the wâ—ll of God that with well doing yet may
are mentioned and therefore if I in Gods quarrell and cause be a little more earnest and use a little more tartnesse which I shall ever wave in my owne it may with any good nature easily plead excuse But before I conclude my Epistle I shall desire you all to consider three passages omitting many I shall here set before your eyes the one out of Master Knollys his Answer the other out of I. S. his Flagellum the third out of my Brother Burtons Vindiciae that you may take notice of the vanity and futility of these men and how much they have wronged your cause before you reade the insuing Discourse Master Knollys thus speaks upon the Frontispice of his Booke A moderate Answer unto Doctor Bastwicks Booke wherein the manner how some Churches in this Citie were gathered and upon what termes their Members were admitted that so both the Doctor and the Reader may judge how neere some ` Beleevers who walke together in the Fellow-ship of the Gospel doe come in their practise to these Apostolicall rules which are propounded by the Doctor as Gods method in gathering Churches and admitting Members These are Master Knollys his own words and in the nineteenth and twentieth page he more fully there testifies his good liking of that method for gathering of Churches that I out of the Word of God propounded and would perswade the world that their Congregations were gathered after that method or manner or came very nigh unto it by all which his expressions and by that their practice he declares that in his judgement I have writ nothing but what is agreeable to Gods Word I appeale now therefore unto you all whether this man deserves not condigne punishment that will goe about undertake and endeavour to confute that Booke which he in his judgement alloweth of and according to which he pretendeth he practiseth andall this for the deluding and misleading of unstable soules to the trouble both of Church and State I am most assured that those that are rationall amongst you and not blinded with passion will say that Master Knollys is not only an unworthy trifler but that hee goeth contrary unto his owne Principles and ought deservedly to be severely punished for his thus wickedly mispending his pretious time and abusing the simple people For if I have writ nothing concerning the gathering of Churches but what he in his conscience beleeveth and practiseth then how unexcusable is that in this man that will speake against what his owne soule dictates unto him to be according to GODS holy Word By all which it is manifest that he is not onely a vain jangler but hath lost the day and wronged that your cause the defence of which notwithstanding he entred into the field to vindicate and maintain against all the Presbyterians And that which I have said of him may deservedly be spake of I. S. and my brother Burton For I. S. in the 13. Page of his Flagelli hath these words If it were granted saith he that many Churches did aggregate and unite in the beginning yet would not this example be bindingly presidential c. and seems there to prove it by arguments and my brother Burton in the 9. and 10. pages of his Pamphlet assenteth unto I. S. his doctrine as you may see at large if you look into it in which you shall find also that he acknowledgeth there were many congregations of beleevers in the Church of Ierusalem and at that time when according to his own reckoning there were but three thousand beleevers in that Church His words are these saying that though they wanted a convenient place so spacious as wherein to break bread or to receive the Lords Supper altogether so as they were constrained to sever themselves into divers companies in severall private houses to communicate c. So that by the learning of all these your great Champions you will in the sequell of this discourse evidently perceive that they have utterly overthrown your doctrine of Independency and of the Congregational way and that whiles they all came out to maintain it For Mr Knollys as I said even now he fights against the light of his own understanding and opposeth that truth which he in his judgement alloweth of And for I. S. and my brother Burton they have ignorantly murthered your cause For all the contention hitherto both in the Synod between the reverend Presbyters there and the Homothumadon dissenting brethren and between all the Independents and Presbyterians through the Kingdome hath been concerning the Church of Jerusalem and the number of beleevers in that Church which the dissenting brethren with all the Independents in England hold were never at first and last more then could all meet in one place or Congregation to partake in all acts of worship and they assert moreover that that Church ought to be a patern for all Churches to the end of the world in respect of its government and do peremptorily affirme that the example of that Church is bindingly presidentiall to all succeeding ages for imitation which is the opinion not only of the Homothumadon dissenting brethren but of all the Sectaries that I know yea the orthodox Presbyterians do all beleeve that the Church of Ierusalem the Mother-Church is to be a pattern of Government to all Churches in all succeeding ages to the end of the World Now I. S. saith that the example of the Church of Ierusalem is not bindingly presidential wickedly comparing it to the confused chaos that indigested moles in the first creatiō so that he makes the church of Ierusalem an imperfect patern So that by his doctrine it is left arbitrary for any Church or State to set up what kind of Church government they please Now whether or no this opinion of his be not contrary to all divinity and the judgement of all orthodox Divines yea to the very tenent of all the Independents I leave it to the consideration of all those amongst you that can judge of things that differ So that you may see that this Champion also of yours hath absolutely overthrown your own principles when he came out to maintain and defend your cause My brother Burton also hath given a fatall blow to that cause he came out so desperately to maintain For all the Independents through the world that ever I heard of with all the Homothumadon brethren in the Assembly by all their arguments have hitherto laboured to evince that there were no more beleevers in the Church of Ierusalem then could all meet in one place or Congregation to communicate in all ordinances acknowledging that if it could be proved there were more Assemblies and Congregations of beleevers in that Church that then they would yeeld the cause and they spake according to reason For if there were many Congregations of beleevers in Ierusalem and all those made up but one Church and were all under one Presbytery as they must of necessity be if they made all but one entire
Church then the doctrine of the Congregationall way falleth to the ground or vanisheth for if there were many and severall Congregations there that had not an absolute authority and jurisdiction Independent within themselvs respectively but were subordinate and subject to another authority above them then of necessity that tenent of the Congregationall way is but a meer chimera or whimsy of your own heads as all the learnedst of your tribe do acknowledge Now when my brother Burton hath not onely granted there were many Congregations of beleevers in that Church but by arguments proved it he hath utterly I say lost the field before he entered into the combat as will yet more perspicuously appear in the following discourse but by that I have now said you may see how unhappy you are in all these your Champions and Generals that give as great wounds unto your cause as any adversaries you have in the world now living ever gave That which I have now to say in the first place to all your leaders and guides is earnestly to intreat them as they look for true comfort in life and death and as they desire the peace of the Church and quiet of this distracted State and Kingdome they would now no longer withhold the truth from the people in unrighteousnesse which hitherto they have done but that they would unfainedly bewaile the errors of their wayes and repent of their seducing and misleading of the poor people let it be enough that they have so highly provoked God and caused the enemies to blaspheme our Christian Religion And in the second place I desire all you that have hitherto been misled and carryed about with every wind of their new doctrine that now you would more seriously prove and examine all things according to the Apostles rule 1 Thess 5. 12. and hold fast that which is good Lay not out your time and moneys for that which will profit you nothing but whiles it is called to day set your selves seriously upon the work of examining all those new doctrines that have been taught you set before your eyes the example of the noble Bereans search the Scriptures whether things be as they have taught you and if you please diligently to read what I have writ out of a zeal of the glory of God and out of love to your selves and a true desire of your eternall felicity If any of you that have erred from the truth shall be converted by it let him know that he that converteth the sinner from the error of his way shall save a soul from death and shall hide a multitude of sins James 5. 19. 20. John Bastwick THE ANTILOQVIE SOLOMON the Wisest of men and one beloved of God gives this counsell to all the sons and daughters of God and to the universality of all man-kind saying unto them all Prov. 23. ver 23. Buy the truth and sell it not also wisdome instruction and understanding He counsells them all to prise truth with wisdome instruction and understanding above all things as the onely means of making men happy not in this life alone but eternally for so Solomon that wise man asserteth Prov. 3. ver 13 14 15 16 17 18. saying Happy is the man that findeth wisdome and the man that getteth understanding For the merchandise of it is better then the merchandise of silver and the gain thereof then fine gold Shee is more precious then rubies and all the things thou canst desire are not to be compared unto her Length of dayes is in her right hand and in her left hand riches and honour Her wayes are wayes of pleasantnesse and all her pathes are peace She is a tree of life to them that lay hold upon her and happy is every one that retaineth her If all the Orators of the World had been gathered together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they could not with so illustrious a brevity have set forth the excellency of wisdome and understanding nor with more glorious encomiums and ellogies have decipher'd the amability of them for the making of them specious and lovely and for the inviting of all men to the ready and willing imbracing of them for if either life profit pleasure honour or any delectable content or any thing indeed desirable in the world can invite any creature to be inamored with any object of love all that can be said in way of the praise thereof is contained in this description of wisdome and understanding delivered by Solomon And yet truth hath the preeminency before them all the first place for dignity being given assigned unto her and by a speciall command from God himself who spake by his servant Solomon all men are injoyned to buy the truth and that upon any termes and not to bartell it away or sell it or to part with it though it might be with never so much worldly emolument unto them Buy the truth saith God sell it not keep it for ever For by the truth thou shalt perfectly attain unto liberty which is the life of life yea which is better then life liberty being that the whole world contends for every man not onely desiring it but fighting for it Now the truth will make every man free so saith Christ John 8. ver 32. The truth shall make you free from all error and from the fear of Hell and Death and from the very terror of both And lest any man should seriously doubt what truth is as Pilate scornfully did Christ himselfe hath taught us John 17. v. 17. saying Thy Word is Truth and that Truth that sanctifieth his people For every thing is sanctified by the the Word and Prayer 1 Tim. 4. v. 5. This precious good Word of God and the faith once delivered unto the Saints Jude 3. contained in it is that that all men are exhorted earnestly to contend for And therefore more especially in these our times every one ought vigorously to stand up and contend for it yea upon any termes or at any rate to buy it when it is become such a rarity as it is scarse to be met with being almost lost in the thickets meanders and labyrinths of so many errors so that the faith once delivered unto the Saints is very rarely to be found amongst the sons of men through the involutions and intanglements of writhing and restlesse spirits whose whole work and designe it is as by their dayly practices it doth appear either wholy to eclipse or darken it or totally to take it away that by this meanes Truth and Light being once removed the deceivers and impostors may the better put off their corrupt and putrid wares and commodities and the poor deluded people may the more facilly and readily be deluded cheated and consened and those that are wayfaring men for the want of its direction may wander in the by-paths of darknesse to their own eternall perdition And the verity is too too many by their needlesse vain and unnecessary janglings about the truth
Priests were also added unto the Lord so that if there were a great Congregation and Assembly of the Priests as the Word of God relateth there must necessarily be many more Congregations of the ordinary people and all these are to be yet reckoned upon a new account and upon a new List so that there were numberlesse Congregations of Beleevers in the Church of Jerusalem if any credit may be given to the Holy Scripture and that in the very infancy of the Church so that I am most confident that this truth is now evident and perspicuous to all those that have but ordinary understanding But because this is the onely busines as the Independents say and that will put an end to this controversie betweene us for they have often said prove once but clearly unto us out of the Word of God that there were many Congregations of Beleevers in the Church of Jerusalem and then wee will grant you the day I say in this regard I shall briefly adde some other Arguments to prove there were more Beleevers in the Church of Jerusalem then could all possibly meet in any one Congregation or a few for to these that were daily converted and added to the Church wee heare upon all occasions of additions upon additions and of increase upon increase of many more Beleevers for in the ninth chapter verse 31. it is recorded that the Churches having rest through all Judea and Galilee and Samaria they were multiplyed for so it is in the Oâ—iginall Now Ierusalem was the chiefe Church in Iudaea and therefore shee also multiplyed and increased in Disciples daily which being added to the former spake of it makes it an impossible thing that they could all meet together in any one place or a few And in the 12. chapter upon the miraculous death of Herod it is said verse 24. that the Word of God grew and multiplyed in Ierusalem that is brought forth great increase of ' Beleevers and made them exceedingly daily to multiply so that all these additions upon additions of Beleevers made it an impossible thing that the hundreth part of them could meet in any one place But omitting many Arguments that I could produce from the multitudes of their Preachers and the diversity of the nations and the infinit number of the Inhabitants and from the Miracles in Jerusalem that necessarily called for many Congregations and Assemblies that one place in the 21. of the Acts may for ever silence all Gain-sayers and abundanly prove unto rationall men that there were many if not numberlesse congregations of Beleevers then in the church of Ierusalem If we will but take notice what Saint Iames and all the Presbyters of Jerusalem spake unto Saint Paul who being all Inhabitants there and the Ministers and Preachers of the Word in that Church must all necessarily know not onely the condition of the Beleevers there but for the most part the number of them now I say it will be worth our paines and attention to observe and take notice what is there confirmed by the testimony of many witnesses yea a cloud of witnesses and all of them without exception there was Iames the Apostle by name and all the Presbyters of Ierusalem all Synodians whose witnesse was true and for ever to be beleeved and yet they give in this evidence to Saint Paul concerning the Beleevers in Ierusalem that there were many ten thousands of weake Brethren here how many ten thousands more may we suppose were there then of strong Brethren in the Church of Jerusalem seeing for the most part in all Churches where there are able and learned Ministers it is ever observed that there are three strong brethren to one weak one at least more strong brethren then weak ones Now when there was a whole Colledge of Apostles for the most part resident in that Church and a whole colledge of Presbyters fixed Ministers there and able Preachers besides a multitude of Priests and all painefull and laborious that preached unto them night and day instructed them all in their Christian Liberty and confirmed them in it with miracles and when they had also for a farther strengthning of them in that their Christian Liberty called a Councell and Synod in Jerusalem and ratified the abrogation of the legall Ceremonies and that from the Holy Scripture and the Spirit of God and did daily preach unto them all this their Christian Liberty we are bound by the Law of charity to beleeve there were many more thousands of strong Christians then weake in that Church yea our daily experience will perswade any man to beleeve this Doctrine Now let us heare what Saint Iames and all the Presbyters witnesse unto Saint Paul concerning this point verse 20. Thou seest Brother Paul say they how many ten thousands for so it is in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Iewes there are which beleeve and they are all zealous of the Law out of the which words wee may observe that those Saint Iames and the Presbyters speake of were all Inhabitants in Ierusalem for they could witnesse nothing of strangers those that dwelt in other places neither could they have said thou seest them if they had not beene Inhabitants or if they had beene here to day and gone to morrow for then they could not have beene taken notice of but they speake of Inhabitants as by many Arguments may be proved and of all these they asserâ— these things First for the number of them that they were many ten thousands Secondly that they were all Beleevers Disciples and very good Christians yea very zealous ones Thirdly they doe witnesse that all these many ten thousands were but weake Brethren and therefore gave Saint Paul counsell yea an order somewhat to connive at their weaknesse for a time that hee might the better ingratiate himselfe into their favour the story is there fully set downe Now I say if there were many ten thousands of weak Brethren in the Church of Jerusalem how many more ten thousands of strong Beleevers may any rationall men suppose were then there in that church where there were a colledge of Apostles forthe most part and a standing Colledge of able Presbyters all miraculous Teachers and assisted immediatly by the spirit of God Surely a few hundred of houses or places could not possibly have held their very bodies much lesse could a few hundred of houses have held them to partake in all the Ordinances so that all men that have not absolutely resolved to give the Spirit of God the lye yea to wage warre against Heaven must acknowledge that there were many Congregations and Assemblies of Beleevers in the Church of Jerusalem especially when it commeth confirmed by so many witnesses of divine authority By which it appeareth that there were many Congregations of Beleevers there as in every house one So that for this point I am most assured it is now without controversie that there were many Congregations and Assemblies of Beleevers
in the Church of Jerusalem and yet all these as the Holy Scripture asserteth in many places made all but one Church and the Independents themselves acknowledge there was but one Church in Jerusalem Now how in any ordinary mans understanding can many congregations be one politicall ministeriall Church except only because they are united and associated under one Presbyteriall government that is to say under the government of a whole colledg of Presbyters which the Church of Ierusalem was for there was many Presbyters there as this 21. ch testifieth and the 15. chap. and many other places of holy writ all which had the government over that Church committed to them in common So that it may be a wonder to all rationall men that there should any appear in the world notwithstanding the abundant evidence out of the holy Word of God that should yet assert there were no more beleevers in the Church of Ierusalem then could all meet in one Congregation which assertion of theirs besides the Scripture very common reason overthrows for if we consider Jerusalem it is said to be the city of the great King in which there were never lesse then seven or eight hundred thousand inhabitants who dayly expected the Messiah who it is well known when he came had twelve Apostles and seventy Disciples at his command to go and come at pleasure whose powerfull preaching was such that it is related that Satan was seen fall down like iightning from heaven that is to say whose Kingdome was overthrown by their ministery and by all whose efficacious preaching and miracles we have this testimony that at one of their Miracles and Sermons there were three thousand converted at one time besides dayly additions added unto that Church by the Lord and five thousand men besides women at another and multitudes of beleevers both of men and women at another and that there was dayly increase of beleevers upon increase with a multitude of Priests besides a whole colledge of Presbyters settled Ministers amongst them and that all these should yet prevail to convert no more in future time then could all meet in one Congregation it seems a thing very incredible and truly for any to persevere in this error against all reason and against the evident testimonies of holy Scripture where we have it recorded there were many ten thousands of very weak beleevers in that one Church besides the strong it is an open and wilfull fighting against God and a resisting of his spirit which is a fearfull sin for all these are convincing arguments to prove the numberlesse multitudes and congregations of beleevers in the Church of Ierusalem And all thâ—s brigade of arguments militate against the whole Army of the Homothumadon Sectaries and shall I hope for ever serve to vanquish them all and to make good this field of truth That there were many Congregations and Assemblies of beleevers in the Church of Jerusalem and yet they were not every one a Church or Churches severally considered by themselves exercising an absolute soveraignty Independent within themselves respectively as all our new gathered Churches do now here in London but all those congregations in Jerusalem were all subordinate and being combined together made all of them but one Church and were all under a common Counsell or Colledg of Presbyters within that Precinct the example of which Mother-Church is left upon record to all posterity for imitation and therefore that tenent of the Homothumadon Independents concerning the congregationall way hath no ground for it in the whole Word of God but is a meer whimsy of their own brain and hath its foundation only in the aire and will soon vanish or be speedily blown away by the blast and breath of truth Now my other companies drawn out of the Apostles quarters after Christs death and ascension they militate against all the Burtonian Independents who acknowledge that there were many Assemblies of beleevers in the Church of Ierusalem but deny they were Churches properly so called now though by their grant they have lost the day as in the following skirmishes will appear yet that all men may see that this sconse of error to which they have betaken themselves cannot defend their cause I shall with one company at this time beat them out of that hold and fully vanquish them in the pitcht field It is recorded Act. 2. v. 42. of all those new converts which were in many assemblies in many houses that they continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers This very troop alone serves for the beating of them all out of what bulwark soever they can betake themselves to for shelter for if all these congregations and Assemblies of believers were equall in all priviledges and immunities with any Churches that ever were on earth and had in them severally whatsoever did make the whole Church of Ierusalem the first formed Church then they were all and every one of them Churches properly so called But the antecedent is true Ergo the consequent so that to any rationall man this question is also out of controversie for let any man but duly examine what it was in the whole church of Jerusalem that made it the first formed church and a church properly so called and he shall find the same in every one of those particular congregations and assemblies for the making of them churches properly so called so that thâ—y each of them severally may as truly challenge the name of Church as the whole Church can they communicating in whatsoever is essentiall for the making of any church a compleat church or a church properly so called if partaking in all Ordinances by lawfull Ministers can make any assembly or congregation a church properly so called So that by this one company and by this very argument all the whibling reserves of all the Burtonian Independents are dissipated and scattered and that place of truth maintained against them all viz. that every one of those Assemblies in Jerusalem were churches properly so called and yet all of them made up but one intire Church and they were not every of them severally considered by themselves and apart Independent and exercising an absolute soveraignty within themselves And therefore this truth shall for ever stand good against all sorts of Independents That many congregations combined together and subordinate to some one colledg of Presbyters make all of them within their precincts but one entire Church and that this is Gods Ordinance and not that tenent of the congregationall way which hath neither precept or president for it in all Gods holy Word So that by all these encounters and frequent skirmishes and by the mighty power and assistance of the great Lord of Hostes the Generall of all the Armies of heaven and earth I have vanquished all the forces both of the Homothumadon Independents and all the Burtonian Sectaries and maintained and kept not onely the field of truth but these
Argument I may gather that the Christian Churches now through the world at least all the reformed Churches may as well be called nationall Churches as the Jewish Church was especially if we looke unto the requisites that make a nationall Church for two things are required for the making of a nationall Church first a nationall agreement in the same faith and worship Secondly a nationall union in one Ecclesiasticall body in the same community of Ecclesiasticall government as now the Church of England Scotland and Ireland have all by covenant bound themselves to maintaine the same faith and worship and by a nationall union and agreement they have accorded to be under a Presbyteriall government and this they all acknowledge to be Gods Ordinance and a way appointed by him of governing his church and that the Presbyterian government is Gods Ordinance the Independents themselves doe acknowledge but they hold only a congregationall Presbyterie and we hold and that from all reason and from the good word of God and from many presidents both Citie classicall provinciall and nationall Presbyteries and oecumenicall also upon occasions for of these kinds of Presbyteries both the Word of God and many Ecclesiasticall Histories doe furnish us with some presidents and therefore for the one wee have divine institution for it and many examples in the Booke of God but wee have neither precept nor example of that of the congregationall way and therefore it is none of Gods institutions nor none of his devices nor composures that I may use some of I. S. his Rhetoricke but a meere figment of their own braine But now I am to answer to something my Brother Burton hath to say concerning the Presbyters of the Church of England who pag. 6. 7. of his Booke If you saith he have not a good Presbyterie where shall hee viz. that is scandalized or offended goe to complaine Hee may goe and appeale higher you will say and what if the higher the worse Good Brother saith hee either provide the people of the Land an honest godly Presbytery that may be as so many Angels to gather out of Christs Kingdome every thing that offends or else let there be a tender care of tender consciences and some provision made for them that they may not be scandalized by being forced to be the companions of the scandalous Thus my Brother Burton Here is a double If propounded meerly to amuse the people for it is not unknowne to all men that the Parliament the great Councell of the Kingdome endeavoureth to cast out all scandalous Ministers so farre as their power extendeth through the Kingdome if by information and sufficient witnesses they can be proved to be such so that every conscientious and intelligible man may see there is very small ground for the doubts and feares either of my Brother Burton or any of that Fraternity that there will not be a good Presbytery set up and as little when they cannot deny but the godly if offended may goe and appeale higher for either he himselfe or they to make such a supposition what if the higher the worse If I should conclude that these doubts were conceived nourished and brought forth out of the wombe of faction my Brother Burton with his complices would call it rayling therefore to avoid ifit be possible their unjust censures I onely say thus much that both hee and all his brethren use an uncharitable way of arguing which is the best construction can be made of it for thus they may traduce any man yea any government or any way of God at pleasure with a detracting if But here lies the mysterie the onely way my Brother Burton and his associats have to advance Independency is to cloud the truth of God under darke expressions and to eclypse those shining Lights the faithfull godly Ministers throughout the kingdom that the Lord hath set up in his Church that so the people may not heare the voice of God speaking in them by which meanes the understandings of many are wrapped up in error obscurity and darkenesse as in a mantle and the ungrounded and unwarrantable notions of Independency are received by them as new Lights they being very pleasing to flesh and blood for man naturally hath an ambitious boundlesse spirit and from the beginning would not be limited by God himselfe and the Independent doctrine being without bounds teaching that it is free for men to beleeve practise and preach abroad their severall opinions calling it liberty of conscience this is such a Light that all the sons and daughters of darkenesse will willingly walke in But should the Independents obtaine their desire whereever this new Light were set up it would prove no other liberty then that which our first Parents Adam and Eve gained for their Rebellion against Gods command which was to inslave themselves and all their posterity to sinne and Satan and most certaine it is that such a liberty as the Independents doe teach seeke and joyning with all sort of Sectaries and Libertines plead and stand for would bring confusion and an irrevocable curse on those Kingdomes and countries as shall tolerate so great abominations and cause the Lord who hates Laodicean Lukewarmenesse in Religion to spue them out of his mouth Revel 3. 15. 16. But before I passe on I will take this liberty to say unto my Brother Burton that whatsoever with his Ifs hee can plead against our Presbyters may be said with much more and with farre better reason against the independent Presbyters if they be wicked or hereticall for from them there is no appeal for reliefe by any amongst them never so much wronged and therefore all such kinds of arguing against our Presbyters is as altogether uncharitable so but trifling But my Brother Burton cals upon me to provide the people of the Land an honest and godly Presbyterie from whence it appeares that in his and his brethrens account all the Orthodox faithfull and godly Presbyters in the Land at this day who differ from the opinions they have lately received are neither honest nor godly for if there be as most certaine it is there are many honest godly Presbyters provided for the people of the Land it is strange he should speak in such a manner as if they were altogether wanting for so his words doe intimate for why otherwise should he make such a request to me of providing an honest godly Presbyterie if he or they beleeved wee had a godly Presbytery already who notwithstanding he knows hath no power to performe it Truly all his Argumentations are very uncharitable no way beseeming a Brother for charity is kind and thinks no evill 1 Cor. 13. 4. 5. But were it so that it might be taken pro confesso that ther were not any such set up in this land which were to deny the Suns shining at noon-day did hee and the Independents indeed and in truth unfainedly desire such a Presbyterie should be set up established why
of necessity follow that as the Mother-churches were first govern'd all the Daughter-churches to the end of the world must be so govern'd and according to that rule that is set down in the Word of God So then the question in hand between us and our Brethren is Whether there were many Congregations and Assemblies in any of those primitive Churches as in that of Ierusalem the Mother Church and many Elders or Presbyters in that Church and all other Officers and whether all those Congregations and Assemblies were one Church and those Presbyters and Officers all of them Elders and Officers of that one Church and whether all those Congregations and Assemblies were under one Presbytery Which is the opinion of the Presbyterians and the contrary that of the Independents This I say is the question between us and our Brethren Now then if it can be proved that there were more Beleevers in the Church of Jerusalem then could all meet in one place or in one congregation for all acts of worship and if it can be evidently elucidated that there were severall assemblies and congregations in the Church of Jerusalem yet so as they made but one church for government then our Brethren must of necessity acknowledge that the church of Jerusalem was govern'd by a common-councell of Presbyters or was presbyterially governed Neither did our Brethren ever yet undertake to prove that in case there were many Assemblies in Jerusalem they had severall and independent presbyteries neither it they should go about to prove could they do it And therfore we may conclude and that with very good reason and warrantable authority that as the Mother-church the church of Jerusalem in her greatest glory was govern'd so all other Churches must likewise be regulated to the end of the world For out of Zion shal go forth the Law the Word of the Lord from Ierusalem Isay 2. v. 3. We must have both our Law from thence and our paterne of government And out Brethren do make the Church of Jerusalem the patern of their proceedings Now that all things may be handled in good order and in a methodicall way I will reduce the whole Disputation concerning the first Question into these foure Propositions and prove them in order The first That there were many Congregations and severall Assemblies of Beleevers in the Church of Ierusalem in the which they enjoyed all acts of worship and all the Ordinances amongst themselves and did partake of all acts of Church-fellowship especially of preaching and in the administration of the Sacraments and Prayer and that before the Persecution we reade of Acts 8. v. 1. The second That all these Congregations and severall Assemblies made but one Church The third That the Apostles and Elders governed ordered and ruled this Church joyntly and by a Common-counsell and Presbytery The fourth That this Church of Ierusalem and the government of the same is to be a pattern for all severall congregations and assemblies in any City or vicinity to unite into one Church and for the Officers of those congregations to governe that Church joyntly in a Colledge or Presbyterie But before I come to the proof of these particulars it will not be amisse in generall to take notice that all the Churches we read of in the New Testament were Aristocratically and Presbyterially governed and were all dependent upon their severall Presbyteries and that the ordering and managing of that government lay onely upon the Presbyterie and was their peculiar who had the power of the Keyes Now Christ gave the Keyes to the Apostles and Presbyters only and whatsoever the Apostles did in ordering and setling the government of the Church they did by Christs command and that order and constitution they set down in the Church was to be perpetuated and continued to the end of the world And the violating of this order and divine constitution was the occasion of the rise and growth of Antichrist and the very cause of all those confusions that the Christian world hath for these many generations been wearied and annoyed with and the occasion of all those Schismes Sects and Heresies the world hath ever swarmed with and the re-establishing and reducing of it to its pristine constitution will be a means not only of removing all scandall and taking away of all division amongst Brethren and be a singular means also of establishing a flourishing government in Church State and for the procuring of the blessings of God upon the three Kingdoms but a way also of ruining that Man of Sinne and of making an absolute Reformation through the whole world Let us therefore first take notice what government was established by God in all the Primitive Churches Acts 14. 23. And when they had ordained them Presbyters for so it is in the originall in every Church and had prayed with fasting they commended them to the Lord on whom they beleeved Here are two things observable The first that the government of the Church was committed to the Presbyters The second that the Presbyteriall government was that government that was established in every Church for so saith the Holy Ghost when they had ordained them Presbyters in every Church This was Gods ordinance Acts 20. 17. And from Miletus he sent to Ephesus and called the Presbyters of the Church Here we see there were many Presbyters in one Church And Verse 28. Take heed therefore unto your selves saith the Apostle and to all the flock over which the Holy Ghost hath made you Bishops to feed the Church of God which he hath purchased with his own blood Here as we may observe that in Gods Dialect Presbyters and Bishops were all one so likewise is evident that the Church was committed to their government this Church therefore of Ephesus was under a Presbytery and was to be regulated joyntly by them by a common-councell of Presbyters And Paul to Titus chap. 1. vers 5. For this cause saith he life I thee in Creet that thou shouldest put in order the things that are wanting and ordaine Presbyters in every City as I appointed thee If any man be blamelesse c. for a Bishop must be blamelesse as the Steward of God c. From this place likewise we may take notice of the parity between Presbyter and Bishop and that the Presbyterian government was that way of ruling that God appointed not in one City onely but in every City and that these Presbyters were the Stewards in Gods house which is his Church 1 Tim. 3. and had the government of those Churches in every City laid upon them which they were joyntly to governe and order by the common-counsell of Presbyters And Paul in his first Epistle to Timothy chap. 5. v. 17. Let the Presbyters saith he that rule well be counted worthy of double honour especially they who labour in word and doctrine Still we ever observe that the rule and government of the Church was in the Presbyters hands And the Author to the
tongue And truly unlesse there be some controversie concerning the Interpretation or about the text as there is not here I conceive it the greatest folly in the world writing in the vulgar tongue and for the common benefit of all men to insert sentences either of Greek or Latin except very varly for it but pudders the reader that is not skilled in the languages neither do we finde that it was the custome either of the holy Prophets or any of the ancient Greek or Roman fathers in all their Writings or Sermons to use any but their vulgar tongue without it were very seldom and that with interpretation I say therefore those flashes being excepted I have punctually set down all that he had to say against any of my arguments both here and every where that neither he nor any of his party may complain that I had not set down their words in their full strength and so might fall into the same condemnation with him who hacketh and minseth my arguments at pleasure picking and choosing what he thinks himself best able to deal with either wholly omitting the other or slighting of them which is the ordinary method both of Mr Knollys J. S. and my brother Burton and all the Independents wherein they deal not fairly with me nor ingenuously nor candidly with the people for in so doing they delude them and meerly play the juglers This large discourse of Master Knollys if it be well weighed hath but little substance in it it consisting of absurdities and contraditions and flat denyalls of that which he often granteth In breife if the reader will but duly consider every passage of his answer with whathe grants in the third and the 11. pages of his pamplet he will speedily perceive that whiles he labours to confute others he gives a fatall blow to his own cause and overthrowes that opinion which both he and all those of the congregationall way labour to maintaine and withall by the examination of the particulars he will the better discerne into the futility of Master Knollys and the vanity of those of his party that beleeve take every word of his for an Oracle though it be never so distructive totheir own cause The sum of this his answer is this that I am mistaken in my comentary exposition and application of this place of Scripture These are his words It will not be amisse therefore in the first place to take notice what he denyeth in his answer and what he affirmeth with the reasons of both that the reader may the more easily perceive the vanity of error and the force and efficacy of truth First he denyeth that Diotrephes would have had an absolvte jurisdiction within himself and have had his Congregation independent and that he was the first that opposed the Presbyterian Government or that he had any particular congregation He deneyeth also that Saint Iohn knew any Court or Common counsell of Presbyters either Classicall or Synodicall to appeale to his time The reasons of his denyals are these First because saith he there is no mention made of any particular congregation Diotrephes had Secondly it is not declared what it was that Saint Iohn had writ unto the Church in his Epistle nor in any other Scripture except it were to receive those brethren which Diotrephes would not receive and therfore how saith God can the Dâ— affirme that Diotrephes asmed theypower to himself which belonged unto the Colledge and councell of Presbyters c and to prove that Diotrephes was not the first that opposed the Presbyterian government he saith had he done so then he should have been convented before them which he was not and therefore he did not oppose a Court or common Councell of Presbyters Besides Saint Iohn would then have wrot rather to the Colledge of Presbyters if they had been any such than to the Church or in writing to the Church would rather have sent him a summons to appeare at some Consistory than to warne them to take heede of his evill that they did not follow it and doubtlesse he would have written thus Diotrephes loves to be a Primate amongst you therefore when the Presbytery comes to keepe order and to meet together in a Court common Councell I will remember his deeds and informe and complaine to the Court that he prats against us with malicious words Now when neither of this was done by the Presbytry nor by Saint Iohn it is manifest that Diotrephes did not oppose the Presbytry and that Saint Iohn then knew not of any Court or common councell of Presbyters either Classicall or Synodicall to appeale to in his time And then in the third place he putteth me upon the proofe of those appeales I made mention of page 10. affirming that I cannot make them good And in the last place he afferteth that Saint Iohn wâ—it to the Church and particular congregation whereof Diotrephes was a member and that that congregation had power to judge of him and the reason of this his assertion is because saith he this Church had the same power over Diotrephes that the Church of Corinth and that of Colosse had over their members Having thus briefly set down what Master Knollys both denies and affirmes with the reasons of each I shall now answer to every severall branch in order and if I be the more large in my reply I crave pardon in regard it is not only a businesse of publicke concernment and about the principle question now in debate but that it will give the more light to the wholo following discourse For answer therefore to his reason of my mistake in my commentary exposition and application of that place of Scripture viz that there is no mention made of any particular congregation that Diotrephes had I say there was no neede of making any mention of it For if there were many Presbyters in all the Primative and Apostolicall churches and in that Church by name in which Diotrephes was Presbyter as it is evident out of all the places above quoted as out of the 14. of the Acts and the 15. and 20. and 21. of the same booke and the Epistle of Paul to Tit. Chap. 1. ver 5. and the 1. Epist oâ— Pet. chap 5. ver 1. 2. 3. and the 13. of the Heb. and Saint Iames the 5. and the 3. Epistle of Saint Iohn which Master Knollys himself acknowledgeth and if it be also apparently evident from all those severall Scriptures as it is that those Presbyters were fixed with in their particular jurisdictions with a speciall charge given them in common to looke unto the flocks committed unto their charge and to feede the Church of God which he had redeemed with his precious blood which word feede includes the Keys to wit the power of order and preaching and the authority of jurisdiction and rule and from the which charge they were not to depart as too too many of the Independent Ministers now amongst us dayly do
leaving the poore sheepe in the wildernesse I say when all these things are evident out of the holy Scripture it necessarily followeth when Diotrephes was an Elder and Presbyter in that Church Saint Iohn writ unto which Master Knollys confesseth that he had there his particular congregation and therfore there was no neede of making any mention of it for very common reason will dictate thus much to any man that if any great grasier have ten or twelve thousand sheepe and many severall walks and places of pasturage to feed them in and hath severall pastours to looke unto them all as not a few Shephards can feede ten or twelue thousands sheepe and gives them all a charge in common of looking to his sheepe and feeding them although all those severall pastours are to have a generall care of all those sheep that have his marke upon them and that are within the limits of his severall walks and grasing places yet it is to be understood that every one of them hath his severall flocke committed to him in speciall for he must not be idle over the which he is to have the particular inspection and care for the well ordering of it with this limitation that he may not wrong the flocke or do any thing contrary unto his Masters pleasure or to the dammage or prejudice of his other fellow Pastours or their flocke All this I say good reason will dictate to any rationall man and dayly experience will confirme it In the same manner things were ordered in the primitive and Apostolicall Churches all whose Elders and Pastours in them had the charge of the severall flocks committed to them in common all the which they were to governe communi consilio presbyterorum as it is by all the Independents themselves confest for all those Churches were Aristocratically and Presbyterianly governed and therefore according to the wisdome and common councell of their Elders this Presbyter had the charge of the sheepe of such a ward or walke committed unto his care and that Elder had such a Circuit committed unto his charge and a third Elder had such a precinct committed to his cure and so of the rest with this proviso alwayes that all things of publicke concernment and that tended to the common good both of sheep and Pastours should be ordered by the joynt and common councell of the severall and respective Presbyters in an orderly and well regulated way for all things in the Church were to be done in order and decency and uniformitie which could never have been if every Pastour and Presbyter and every particular congregation under them severally would have governed as pleased themselves without any reference to the Colledge or common counsell of all the Presbyters which was the failing of Diotrephes here for which he was greatly blam'd by Saint Iohn And that all those Churches were to be governed by their severall Presbytries and that the people were not to intermeddle with the government of them Master Knollys himselfe in the third page of his pamphlet and in the eleventh of the same doth accord who citing my words in my introduction to my booke deduceth from them foure conclusions which I shall by and by set downe after I have related the grounds of them Before saith he the Doctor comes to proove his four particular Propositions he saith it will not be amisse in generall to take notice that all the Churches we read of in the new testament were aristocratically and Presbyterially Governed and were all Dependent upon the severall Presbyters and produceth divers places of Scripture to prove the same and two sheets are spent wholly in proving thereof from the 12 page to the 29. These words Mr Knollys quoteth out of my book Now hear his answer All which saith he should it be granted onely proves First that in every City or Church there was a Presbytery For they Ordained them Elders in every Church Act. 14. That thou Ordain Elders City by City Tit. 1. v. 5. Secondly that as there were Apostles and Elders in the church of Jerusalem so there were Elders in the church of Ephesus Acts the 20. ver 25. and in the church of Corinth and in the church of Galatia and Philippy c. Thirdly that those severall churches were dependent upon their several Presbyteries and they were to obey them who had the rule over them Hebr. 13. 7. 17. 24. Who were their guids obey your guids Fourthly that this Presbyterian church Government God hath appointed as his Ordinance to be continu'd to the end of the World the which whosoever resisteth resisteth the Ordinance of God These are the foure conclusions Master Knolleys gathereth out of my arguments but with all adds saying that all this doth not prove that this Presbyterian Church government is dependent upon a supreame judicature to the Decrees of which they must submit themselves and their churches This saith Mr. Knollys doth not follow but of that in its due place In the mean time it will be much to the purpose a little to consider his expressions All which saith he should it be granted proves First c. to wit the four conclusions now layd down in this place I intreat the Reader to behold the vanity of the man in so speaking all which shâ—uld â—t be granted as if he did me a great courtesie and favour to yeeld unto me that which the holy Scripture in exâ—resse woâ—ds declareth o be the will and pleasure of God and that which I had out of the blessed word of truth sufficiently ev need and which no man can deny except he will deny the Scripture and Word of God which hath perspicuously and in fo mall termes set own that there was a Colledge Presbyte ie of Elders orda ned and constituted in very Church or City who were to have the rule over the people in their severall congreâ—ations within their â—râ—cin â—s w ch M Knollys himself consenteth unto as is evident by his 4 conclusions So that if ever there had been any time of denying or not granting that all the Churches of the New Iestament were all Arâ—stocratically and Presbyterianly to be govern'd and were so many severall Eccle aâ—â—icall Corpo ations and that all those Scriptures I had produced for the proof of the same had not been rightly applyed and alleadged now had been the time when this businesse was in question and agitation for Mr Knollys to have shewen his skill and to have produced the reasons of his dislike and gain-saying but when he confirmed what I proved as is manifest from his four conclusions it is a great folly in the man to say all which should it be granted when he himselfe acknowledgeth as much and in expresse terms in the eleventh page of his book hath these words It is not denyed saith he by the brethren meaning the Independents that the Presbyters in all Churches were the men in the Government of the Churches in which they were Elders These are
that would have received them yea and cast them out ver 10. of the Church to wit excommunicated them but doth it hereby appear saith he that Diotrephes would have his congregation independent and have an absolute jurisdiction within it selfe Nâ— saith he but Diotrephes would lord it over the Church and have the Preeminency above his brethren whether fellow Elders or fellow Saints By the way take notice that in Master Knollys his opinion Diotrephes was a Saint Saint Diotrephes therfore let him be even such another Saint as himselfe and his brethren are Diotrephes saith he loving the primacy amongst them would be the Primate and Metropolitan of the Church and have the preeminency of all the Presbyters in it and brethren of it And why therefore should the Doctor marvell that his brethren should now urge this place against the Court of Preshyters Thus Master Knollys while he seemes to answer most maliciously and wickedly calumniates his brethren and labours to perswade the world that the presbyters of our times are like Diotrephes in affecting Supremacy over their fellow Presbyters and over the churches and all this to inrage the people against them when it is they themselves that would bring all men under their slavery and have an absolute authority and jurisdiction Independent in their severall congregations within themselves which was the sinne of Diotrephes But out of Master Knollys his words it appeareth that Diotrephes had a particular congregation For Church and congregation are Synonimaes in his Dialect which is yet more clearely evident from his words page the 7. which are these Therefore saith he the Apostle writs to the Church or particular congregation whereof Diotrephes was a member and an Elder who he knew had power to judge him These are Master Knollys formall expressions out of all which it doth now evidently appeare that there were many Presbyters and many congregations in that Church Saint Iohn writeth unto and that Diotrophes had his particular congregation amongst them for so Master Knollys doth in expresse termes acknowledge and in so speaking contradicts himselfe and vindicates me from the error he accused me of who affirmed I was much mistaken in my commentary exposition and application of that place saying there was no mention made of any particular congregation Diotrephes had And yet here he asserteth that Saint Iohn writ to the church or particular congregation whereof Diotrephes was a member and an Elder so that he hath done my worke for me once and again and made himselfe guiltie of that fault he charged me with page 6 and page 7. By which all men may see not only the contentiousnesse and restlesnesse of the creatures spirit and the folly of the man who contradicteth himselfe at every hand but may also gather that that Church consisted of many congregations all the which made but one Church within its precinct and was to be governed by the joynt consent and common counsell of the Presbyterie and that Diotrephes aspiring to the primacy amongst them and seeking to stand singular by himselfe with his congregation and to be Independent and to have no relation or reference to the Presbyters of that Church became an offender by it and was therefore severely reproved by Saint Iohn for his so doing in opposing his brethren in taking in and casting out of what members he pleased by his sole and absolute authority all which Mr Knollys accordeth to whether therefore this were not to make his congregation Independent and whether Diotrephes was not the first that opposed the Presbyterian government and affronted a Court and common councell of Presbyters seeing we read of none that did these things before him and whether those that now seek to establish an absolute jurisdiction in every congregation within themselves Independent be not rather like Diotrephes than those godly Ministers that desire the government in common according to Gods holy word I leave it to the judgement of the learned to consider and whether or no Mr Knollys doth not palpably contradict himselfe in all this his discourse for he acknowledgeth that Diotrephes had his particular congregation and opposed the Presbyters in it and that he did evill in usurping authority over the church and those brethren he cast out and yet notwithstanding he said it was more then he knew or I could prove Whether this therefore be not to contradict himself and to say and unsay and meerly to trifle I leave to the judgement of all intelligible men I conceive that all men that are but of ordinary capacity when they shall well consider my argument and Mr Knollys his reply unto it will say that Diotrephes assumed that power to himselfe which belonged to the Colledge and councell of Presbyters for if he had not bin a transgressour and an offender against Saint Iohn and the other Presbyters the Apostle would never have said Wherefore if I come I will remember his deeds which he doth prating against us with malicious wordes c. so that by us there must necessarily be understood Saint John himselfe and the other Presbyters for he includes himselfe in the number of those that Diotrephes prated against and opposed Now Saint John was an Elder for so he calleth himselfe and Mr Knollys acknowledgeth it and confesseth also that there were many more Elders in that Church and against all those did Diotrephes prate with malicious words in opposition to their authority which Mr Knollys doth not gain-say yea he affirmrth it that Diotrephes would lord it over the Church and have the preeminency above his brethren whether fellow-Elders or fellow-Saints he would be Primate saith he and Metropolitan of the Church and have the preeminency of all the Presbyters in it and Brethren of it Doth it not then sufficiently appear from Mr Knollys his own words that Diotrephes assumed that power to himselfe that belonged to the Colledge and councell of Presbyters and that he was the first that opposed the Presbyterian government and that affronted the common-councell of Presbyters without speaking of malicious words against them lording it over the Church and taking in and casting out of members and ruling after an arbitrary way and with a sole power and authority within himselfe in his congregation and violating that order of government God had established in that Church be not in Mr Knollys and those of his parties judgement to assume that authority to himselfe that belonged unto the councell of Presbyters and openly to oppose the Presbyterian government and to affront all the Presbyters which were ridiculous in any man to affirme I am confident all intelligible Christians will say there was never any opposition of any court or councell of Presbyters if this were not and yet Mr Knollys saith it is more then he knoweth or I can prove that Diotrephes assumed that power to himselfe that belonged unto the Colledge of Presbyters or that he opposed the Presbyterian government and yet acknowledgeth the thing in formall words whether
therefore he doth not again and again contradict himselfe and confirme my argument and fight against his own opinion I leave it to the judgement of the learned I shall also desire the reader seriously to consider with himselfe whether these words of Saint Iohn Wherfore if I come saith he I will remember his deeds which he doth prating against us with malicious words do not necessarily inferre that there was a Court and common-councell of Presbyters in that Church to appeal unto in Saint Iohns time For to what purpose otherwise should St. Iohn have said If I come I will remember his deeds if there had bin no power and authority in that Church to have called Diotrephes to an accompt and to have punished and censured him But saith Mr Knollys If Diotrephes had affronted the Court and common-councell of Presbyters why was he not convented before them Surely the Apostle and Elder Saint John would rather have writ to the Colledge of Presbyters if there had bin any such than to the Church and would rather have sent him a summons to appear at some Consistory and would have writ thus Diotrephes loves to be a Primate among you wherefore when the Presbytry come to keep order and to meet together in a councell I will remember his deeds and informe against him that he praâ—eâ— against us with malicious words but the Apostle did not know of any such Court or councell of Presbyters to appeal unto Thus Mr Knollys triflingly cavilleth As if Saint Iohn and the Presbyters had been all ignorant of their duty and as if in writing unto the Church Saint Iohn did not in that write to the Presbyters in it also as well as Christ writing unto the seven Churches and in sending unto them did not also write unto the Angels and Presbyters in them when we learne from all those Epistles and from the holy Scripture that the government of all those seven churches as of all the Apostolicall churches through the world lay only on the Presbyters shoulders which Mr Knollys also assenteth unto saying page 11. That it is not denyed by the brethren that the Presbyters in all Churches were the men in the government of the Churches in which they were Elders So that it cannot be denied but in his writting to the Church he writ unto the Presbyters principally who were the Officers in it and the cheife members of it and knew very well that there was a Court of Presbyters in that Church who would in convenient time have called Diotrephes to an accompt though Saint Iohn had never come thither but he signifying that when he came he would remember his deeds made them retard their proceeding against him for a time that he being a fellow-Presbyter with them as Peter was with those Presbyters he writs unto 1 Epistle Pet. chap. 5. might have the hearing of the cause amongst the other Presbyters all which sufficiently confirmeth that Saint Iohn did acknowledge a common councell of presbyters in that Church to appeale unto And therefore all Master Knollys his whibling questions are vaine and meerely to delude the people for what man is there so stupid or so unexperienced in matters of government or but understands the practice of our times in every corporation or Committee through the Kingdome that knowes not if any Alderman of any Corporation or any Commissioner of any Committee should affect a particular domination to himselfe over his fellow-Aldermen or Commissioners or over the people that were under their charge whenas they are by their charters and Commissions to governe their several corporations Hundreds Rapes Ridings or Wapentaks by the common consent and joynt counsell and aggreement of them all so that no order made without their combined authority or the joynt consent of them all or the major part of them should be binding and of force I say who doth not know that if any of those Aldermen or Commissioners contrary unto their Charter or Commission should not onely assume unto himself a particular power of ruling and ordering things by himselfe and of giving Lawes unto others and in bringing in or putting out either in the Corporation or Committee whom they pleased and should also use disgracefull words against their fellow-Aldermen or Commissioners that any either Alderman or Commissioner doing any of these things doth not oppose the Corporation Committee with the commissioners in them and by that offend against their government and deserveth thereby severely to be punished And who doth not likewise know that if either any of the Aldermen or any of the Commissioners should understand of this their disorderly carriage and should informe the Corporation or Committee of it by letters and say that when he came he would remember his deeds by these his expressions doth not acknowledge likewise that there is both in the corporation and committee a standing court in which there was power at all times for the punishing and censuring of any such offender I am most assured that he will so conclude that there is a court there and withall will say that this or that commissioners information doth no way impeach or hinder the proceedings of that court or minorise its power but that it may go on to censure such as shall offend against their authority if it can be proved by others though that commissioner that informed against him should not be present And even so it was in the Church Saint John writ unto it had a court and power within it selfe of proceeding against Diotrephes and would have used it against him whether S. Iohn had come or no although we may suppose that they did not proceed against him till Saint Iohn came yea I shall make it good out of Mr Knollys his words that there was a court in that church But by this I say it appeareth that Saint Iohn knew very well that there was a court or councell of Presbyters to appeal unto in his time in that church though Mr Knollys affirmeth the contrary peremptorily asserting that S. Iohn knew no such Court to appeal to and that I cannot prove any such appeals But it is ordinary with M. Knollys to confute the holy Scriptures and to contradict himself as he doth both here and in all other of his answers as in their due places we shall see For what Christian ever with deliberation did read the Scripture that can beleeve that St. Iohn could be ignorant that there was a court and Presbytry in every church when M. Knollys himself acknowledgeth it Without doubt Saint Iohn knew the government that was then established in all churches as well as Mr Knollys He could not be ignorant what government God had appointed established in every church which was a Presbytery as appeareth from all the places above quoted which was a Court to wit a company of officers in every church armed with power authority from God himself within their severall Presbytries to order rule and govern the people under
them and to convent any offender before them and to proceed against him by censure and punishment If the crime layd against him were sufficiently proved and that the people under them were to yeild obedience unto them in the Lord such a power was every Presbytery invested with through all the Apostolicall churches and this Mr Knollys hath acknowledged in divers places in this his Pamphlet in this his very answer concerning Diotrephes as we shall see by and by And all this S. Iohn could not be ignorant of and that in the Church of Ierusalem in which hee was both a Pastor and a Member that the Presbytery ruled there and that all the people made their addresses as well for the good of their soules as for the better rectifying of abuses to the Apostles and Presbyters of that Church and appealed alwayes unto them and never applyed themselves unto the people or the multitude as we may see in these particulars as First when they were pricked in their hearts they applied themselves unto the Apostles for direction saying men and brethren what shall we do Acts 2. they went not to the church or people but to the Apostles knowing that the Ministers were their guides and that they were to be directed by them and that they were bound to obey them And so in the fact of Ananias and Saphira his wife when they had purloyned the goods of the Church for whereas it was ordered and agreed upon by common consent that the price of those possessions that were sold should be layd down at the Apostles feet and that distribution should be made unto every man according as he had need contrary to this order Ananias kept back part of the price Saphira his wife also being privy to it Hereupon the people appeal unto the Apostles in whose hands the government then lay and who had power to censure and punish them as they did for that their delinquency as it is to be seen Acts the 5. they went not to the people and Church but applyed themselves to the Presbytery and of this proceeding Saint John was not ignorant Again when the widdowes were neglected in the daily ministration for the taking away of this abuse they appealed unto the Apostles as we may see in the sixt of the Acts and not unto the Church or people who ordered that businesse and determined the controversie amongst them to which the people assented This also Saint Iohn was not ignorant of And he knew very well that the Presbytery in Ierusalem and all other Churches had power to send any of the Apostles or their other Ministers into any other place to preach or upon any message as we may see it Acts the 8 and Acts 14 15. For the Presbytery of Ierusalem sent Peter and Iohn to the City of Samaria to preach amongst the people there which they could not have done except the Presbitry had had power and authority in their hands over theÌ„ we see also the same in the Church of Antioch where they sent Paul and Barnabas and their ministers to the Presbitry at Ierusalem the Presbitry of Ierusalem they likewise sent their decrees by their Ministers through all Cities and Churches which they could not have done had they not had authority over the Ministers Again S. Iohn knew very well that the power of admitting of members lay not in the peoples hands for we read Acts the 9. When Paul came to Ierusalem and assayed to joyn himself to the Disciples and that they being affraid of him believing not that he was a Disciple St Paul appeals from them to the Presbytery of the Apostles in whose hands the government lay and declaring unto them how matters were they admitted him into fellowship with them without the consent of the people their good liking for the government did not belong unto them All these proceedings Saint Iohn knew very well and therefore could not be ignorant that there was a Court and Councell to appeal to in all Churches Yea Saint Iohn knew also that the Presbytry of Ierusalem had power and authority over any of the Apostles and did upon any occasion convent them before them as we may see in the 11. chap. and 21. where Peter was called before the Presbytery for going in to the Gentiles and was therefore to give an accompt of his actions there which he did all with shews there was there a standing Court and so in the 21. chapter the Presbytry gave Saint Paul an order and direction how to behave himself toward the weak ones which he followed all which shewes that they only had the power in their hands and that there was a court there and that it belonged not to the people all these things I say S. Iohn was not ignorant of therfore knew very well that in that Church also where Diotrephes was a Presbyter there was a Court and Common-councell of Presbyters to appeal unto or else he would never have said If I come I will remember his deeds But why should I spend time in proving that which to any understanding man is as evident a nd clear as almost any other truth in the holy Scripture especially when Mr Knollys hath proved it himself in formall words in many places in this his answer for he confesseth that there was a Presbytery established in every Church and that the government of those Churches was put into the Presbyters hands and that the people were to obey those Presbyters as their guides and in expresse termes page the seventh saith Therefore the Apostle writes to the Church or particular congregation whereof Diotrephes was a Member and an Elder who he knew had power to judge him as well as the Church or particular Congregation of Corinth had power to judge them that were Members therein 1 Cor. 5. 12. 13. And therefore might as warrantably admonish Diotrephes as the Church of Colosse might Archippus Coloss 4. verse 17. in these words He confesseth that Saint Iohn knew that the Church whereof Diotrephes was a Member and Presbyter had power to judg him which doth necessarily infer that there was at that time a court there for judgement and censure and inflicting of punishment is the act of a court or Magistracy and of those that are in authority and armed with power besides for further illustration of his meaning he saith that the church Saint Iohn writ unto had the same power over its Members that the church of Corinth had over its Members Now all men that have read the first and second Eâ—istle of Paul to the Corinthians know very well that there was a court in the church of Corinth with plenary authority from Christ himselfe both to convent and censure and that with the severest punishment those that did publikely scandalize the Gospell as is evident by the excommunication of the incestuous person now if that church that St. Iohn writ unto were equall in power to that of Corinth and that
Independent Governments are such they are their own inventions and that government only of the Presbyters is Gods Ordinance as having both precept and Presidents for it in Gods Word upon which they depend and this is my opinion and not that which Master Knollys would grollishly put upon me and this shall suffice for answer to that peece of non-sense of his And now I come to the last branch of his answer and that which I undertooke to make Good and prove viz. that the people and congregation in any Church have not power to judge their Ministers which Master Knollys affirmeth they have and for instance produceth the Church of Corinth and that of Colosse understanding by Church the people who he saith had power over the members miserably mistaking himself and abusing the ignorant and simple soules by it as will by and by appeare to those that can discerne things that differ or are but a little acquainted in matters of government either Ecclesiasticall or civill For if men do once but rightly understand what a Church is according to the discription of a Church as it is laid down in the New-Testament and consider withall of the parts and members of that Church which by Saint Paul is compared to the body of a man they will easily perceive that the governors and rulers are compared unto the head and all the noble parts of the body as to the eyes eares hands c. which are to guide and governe all the other members in the body and that all the other members under them are to be ordered and ruled by the head and other more noble parts and are to follow their direction so that it is in the Church of God as it is in the body of man some are to rule and others to be ruled in it and whose place it is ever to obey For none of the members of the body leave their stations unlesse they by violence be cut off as all rationall creatures do very well know For the head is ever the head the eye is ever the eye the eare is ever the eare and the hand is ever the hand c. For Saint Paul saith 1 Cor. 12. vers 27. Now yee are the body of Christ and members in particular And God hath set some in the Church first Apostles secondly Prophets thirdly Teachers after that miracles then gifts of healing helps in Government diversities of tongues are all Apostles are all Prophets are all Teachers c intimating that the Apostles and Prophets and Teachers and helps in Government in the Church every of them keepes their stations to wit they that are once Apostles Teachers or Governors doe continue in the Church in their severall places ever so to be and never lose their places but alwayes to the day of their death remaine and continue still to be Apostles Prophets Teachers and Rulers according to that in the fourth of the Ephesians vers 11. Where Saint Paul saith He gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints and for the worke of the Ministry and the edifying of the body of Christ till we come all into the unity of the faith and of the knowledge of the sonne of God unto a perfect man unto the measure of the stature of the fulnesse of Christ We finde not in all the holy Scripture that any of those true Ministers were at any time degraded or lost any thing either of their Titles or of their authority but as God had put the rule and Government of the Church into their hands and had given them the power of the Keyes and made them Stewards in the Church which is his body so they were ever to be the head eyes eares and hands for the governing and well ordering of the Church We finde likewise that in every severall Church of the New-Testament there was a Presbytery ordayned as Acts the 14. c. and that the Presbyters had the Government of those severall Churches put into their hands that the people and members of those Churches were commanded to obey their Presbyters as their guides whom God had set over them Heb. 13. as Master Knollys and all the learnedst of the Independents do acknowledge We finde likewise by the practise of the Church of Jerusalem the President of all other Churches that the people there for the redressing of any abuse amongst themselves assumed not the power into their own hands but applied themselves and made their addresses and appeales to the Presbytery and that they ordered every thing according as they thought good and that the people willingly submitted themselves to the order We finde further that for all acts of government as questioning any offendoâ—s for the censuring and punishing of them for ordination of Officers and excommunication it was done either by the sole power and authority of the Apostles or by the Presbyteries of the Church and those that were in office and not by the multitude as is manifest by that in the 2. of the Cor. chap. 2. ver 6. a place so much abused by the Independents sufficient saith the Apostle to such a man is the censure which was inflicted of many So that it was not inflicted by all the people but by such only in whose hands the power lay which was the Presbytery and therfore the Apostle saith by many or of many And truly if we would but duly reade the Epistles of Saint Paul to Timothy and Titus which were writ to them and in them to all the Ministers of the New-testament in all ages to come and observe the rules set downe in them which are to continue to the ende of the World we shall finde that for all Acts of government and for the well ordering of the Church it is only committed into the hands of the Ministers and presbyters of the severall Churches through all Nations and that to them only belonged the managing of the Goverment as the rulers and Stewards of the same and that all power and authority of Government peculiarly belonged unto them and that the people had nothing to do with it but to obey Again if we look but into the seven Churches of Asia Revel 2. 2. We shall finde that all the Epistles Christ writes unto them are directed to the Angels and Ministers of those severall Churches as upon whom the Government of those Churches lay and who had both the praise of well doing and blame of any evill either committed or tolerated by them for seeing they were appointed by Christ himselfe to be the Stewards and Guides of those Churches and to be the Governours of the same all the blame of the malversation of any of the members in them is imputed unto them as if they themselves had been the cause of it as not using their Authority for the redressing of those abuses So that it is apparently evident through the whole New Testament That the Ministers and Presbyters
this truth is so well known and perceived by all such as will not wilfully blinde themselves as it cannot be denyed hourly experience furnishing men with Presidents of it For if any Delinquents be found out they are not hailed before the people but before such as are in authority there is not an ordinary Hew and Cry that is sent to any Parish but it is carryed to the Constable or his Deputy and to such in that Town or Village as are in place or authority so that the people trouble not themselves with it yea they will ordinarily say it concerneth them not it is not their place to intermeddle in the businesse of State that they affirme belonges to those that are in authority And as it is in the affaires secular and in the State so it is in the affaires of the Church those in authority in the Church are to mannage the affaires and businesses of the Church and not the people for God had appointed in all Churches in the New Testament which were but so many Corporations a standing Presbytery and Order of Ministers and Rulers in each of them in whose hands the government of them all within their severall Precincts and Jurisdictions lay the which Government they were ever to mannage and order by common consent and joynt agreement with which the people had nothing to do and with the which they ought not intermeddle for that had been to confound that Order God had established in each Church and this all well-instructed Christians knew and therefore in the Apostles times not any that I ever read of opposed that Government before Diotrephes who is blamed for this his temerity by St. John to teach all men not to do the like left they fall into the same condemnation so that they knew very well that howsoever all the Epistles of Sant Paul and the other Apostles were directed to the severall Churches of their times yet the managing of the affairs of those Churches belonged only unto the Presbyters Stewards and Angels of those respective Churches as we may see in those seven Churches of Asia where the Letters and the Epistles are directed to the Angels and Ministers of those Churches as those that had the Government of them in their hands and not to the people And so it was in the Church of Corinth a place that the Independents so much abuse Howsoever Pauls Epistles were directed to the whole Church yet the officers only and Presbyters of that Church had the managing of the whole businesse concerning the incestuous person both for the casting of him out and the taking of him in againe upon his repentance as is evident from the 2 Epistle and the second chapter where the Apostle saith sufficient to such a man is the punishment inflicted of many So that all the people did not censure him or inflict that punishment upon him but many to wit the Presbyters and those in authority in that Church And this agreeable to all reason and therefore Master Knollys is mightily mistaken in his Commentary exposition of this place and that of the Epistle to the Colossians in saying that as the Church or particular congregation of Corinth had power to judge them that were members therein 1 Cor. 5. 12. 13. and as the Church of Colosse had power to admonish Archippus Coloss 4. 17. so the Church whereof Diotrephes was a member might as warrantably admonish him These are his words in which there is a double yea a treble fallacy for first he taketh the word Church in another sense then the Scripture speaketh of it which in all the Epistles of the holy Apostles for the most part is taken collectively for a combination of many congregations under one Presbyterie within such a precinct and he onely understandeth it for a particular congregation and assembly and by this he deceiveth the reader 2ly By Church he understandeth the people the Presbyters excluded and saith that they had power to judge their Ministers whereas indeed though in all those churches there was a power yet it lay soely in the Presbyters hands and they only were invested with it and the people were ever to stand to their orders so long as they commanded in the Lord and the place of the people was to obey and therefore all that he saith about this businesse is a meere non sequiturâ—unc and this is the third error that insueth from groundlesse principles for this is not a good consequence Paul writing unto the Church of Colosse hath these words say unto Archippus that he take heed to his Ministry and writing unto the Church of Corinth the 1. and 5. saith vers 5. Deliver such a man unto Satan for the destruction of the flesh c. Ergo the people have the power in their hands over all the members of those Churches both Ministers and people This I assert doth not follow in all good reason No more then it will follow that if any Embassador should be directed to the kingdome of England now or if any Message should be sent unto any corporation of the Kingdome commanding such service from it to the State that the people in this Kingdom or the people in those corporations should intermedle in the affaires of publike concernment but all sound understanding men will say It belongeth to the great and grave Councell of the Kingdom to mannage publike affaires and to the Major and Aldermèn and the Common-councell of each Corporation to transact and order the publicke businesse and affaires and for this only reason because they are the men in those severall places that God and the people have invested with authority over them and it only belongeth unto them to order all affaires of publicke concernment who God and the people have called and appointed to this end and purpose And so it was in all the primitive and Apostolicall Churches the Epistles were writ to the churches but directed to the Angels and Ministers in them as whose place it was to watch over them for their good and who only had the power of the Keyes to bind and loose to cast out and take in according to Divine authority Yea all the world knowes that God never gave the Keyes to the people in any Church but to the Ministers therefore the authority of order and jurisdiction only belongeth to the Ministers and presbyters in every Church now when Master Knollys by Church understandeth a particular congregation or assembly and the people in it and not the Presbyteries in every Church he is much mistaken in his Commentary exposition and abuseth not only himself but all those poore deluded people that follow him Yea he destroyeth his own principles and those of the congregationall way for both he himselfe and I. S. do acknowledge That the Government lay in the Presbyters hands in every church Master Knollys his words to this purpose I have often ciâ—ed before and I. S. his words are these page 11. in asserting that the
Persbyters did rule the Church at Ierusalem and ordinarily other Churches whom do you hit saith he in his answer to me Sure not the Independents as you call them we grant it is their part to rule thus he but of these words in their due place In the meane time we may take notice that they acknowledge that the government of those severall Churches lay in the Presbyters hands who only had the ordering of the affaires of those Churches as the Stewards over them and whose place it was to receive any accusations and examine matters of scandall and to proceede against offenders by censâ—res and punishments upon evidence and proofe made against them as the Epistles of Paul to Timothy and Titus do sufficiently evince And therefore it is not only against the Word of God but their own principles to invest the people with power and authority over their Ministers and their fellow members as to censure them or to exercise any Act of Government over them Neither doth Saint Paul in writing unto the Colossians and bidding them say to Archippus that he take heede to his ministry and in writing unto the Corinthians that they should cast out the incestuous person investe the people in either of those Churches with power and authority over either Presbyters or their fellow members For the power of reproofe and censure with authority belongs primarily and principally to the Pastors and Presbyters in every Church as the Epistles of Paul to Timothy and Titus shew in the which all Ministers are taught their duty in their severall places who to admonish and how who to ordaine and who to cast out and how to exercise all other Acts of government as those of ordination excommunication and censure c. and all Ministers are to performe their offices judicially authoritatively not by way of charity which any Christian upon just occasion observing all the vitall circumstances of a well ordered reproofe and action as of time place and persons may do for there is a very great difference between the admonition of the Ministers and that of the people which lyeth in this that the Ministers doe what they doe in the Church as Officers and Magistrates and men in place and power and the people do it by way of charity and love and only out of Christian duty and not with any authority they have over the people and if their brethren will not heare them they can goe no farther then to take one or two more with them and if they will not heare them then to refer it unto the Church to tell and informe their severall Presbyteriâ—s of it the people are confined within these limets only and are not to exceede and go out of these bounds Whereas the Prâ—sbyters and Ministers by their place have the power in their hands to order them and censure them which the people have not Neither with any good reason will it follow if any private Christian may admonish a Minister failing in his duty that he hath power and authority over him for this one Member and Brother hath not over another as having nothing to do with another mans servant as Saint Paul sufficiently declareth in the fourteenth chapter of his Epistle to the Romans and although all Christians are commanded Coloss the 3. and in divers other places to admonish one another yet this proves not that they have rule power and authority over them because the Scripture witnesseth the contrary But the Ministers and Preachers of the Word they are to rebuke to exhort and admonish and censure as Embassadours Stewards and Governours appointed by God himselfe over them for this very purpose and end not onely to beseech and intreate them but if they be refractory and disorderly to punish and censure them and that by their place as they are officers and as they have received the Keyes whereas other Christians do their duty onely out of love as Brethren and not as Magistrates So that what the people do either in admonishing or exhorting it is out of charity or what they do in choosing of officers or casting out of offenders out of the Church it is either by denomination of them or in approving and assenting unto what the Presbytery doth as the Saints shall judge the earth so that it is not in the peoples power to hinder the casting out of any offender if he be proved scandalous or of receiving any into the Church or into any office of the same if they be thought fit and worthy of it for their gifts and graces for they have no power to do any of these things for these are all actions of such as are in authority and have the power of ordering things in their hands which I affirme was never given to the people And therefore those places quoted by Mr Knollys to prove the authority of the people over either their Ministers or Fellow-members are not for his purpose as bâ—ing misapplyed and abused as they are daily by the Independent Brethren So that to all rationall and understanding men from this reproofe of Diotrephes given by S. Iohn and this his censuring of him For usurping sole authority to himselfe and prating malicious words against Saint Iohn and the Presbyters of that Church he writeth to These two conclusions do necessarily follow The first That all such as affect an absolute jurisdiction in every particular congregation within it selfe Independent without any reference or relation to a Councell or Colledge of Presbyters and do speak malicious wordes against their Fellow-ministers and Presbyters and do cast out whom they please and bring in whom they will at pleasure upon their own termes and do rule after an arbitrary way all such violate the Ordinance of God and oppose that Government that he hath established in all churches by his blessed word and are guilty of the same crime that Diotrephes was and if they repent not will be severely punished for it but all the Brethren of the Congregationall way are such The second is this That all such Ministers and Congregations as give the authority and power of ruling and ordering the affaires of the Church into the hands of the people either wholly excluding the Ministers or joyning the people with them in the Government of the Church they thus leaving their station and calling wherein they were called are prevaricators and offenders against divine institution For God hath given the keyes the power of order and jurisdiction to the Ministers and Presbyters only and injoyned the people to obey them But such are all the Ministers and Assemblies of the congregationall way as leaving their station and calling wherein they were called Ergo they are all prevaricators and offenders against divine institution And thus much I thought fit by way of answer to reply unto all that Mr Knollys had to say against my argument drawn from Diotrephes and in defence of their congregationall practices There yet remaines one whibling cavill more in this his answer
it I am so well assured that it is Gods Ordinance as I am of any point in Religion But as I said before if men may argue after this way The Presbyters in the Apostles times did miracles and sâ—ake with strange tongues and their Schollers and Disciples did the same doe you likewise and then we will acknowledge you to be true Presbyters otherwise wee will not Thus the Jewes might have argued against all their Prophets as against Isaiah Ieremy Ezekiel c. Moses and Elias fasted forty dayes and forty nights and did many miracles do you so and then we will beleeve you are true Prophets and sent to us of God otherwise we will not beleeve you to be true Prophets Yea all the wicked and ungodly men of these times may argue thus also God gave unto his Church Apostles Evangelists Prophets c. and they spake all strange tongues and divers languages and did many miracles but you and your Congregations have neither Apostles Prophets nor Evangelists nor ye have not the gifts of Tongues nor yee can do no Miracle Ergo you are not the true Church The Primitive Christians and the servants of God in those times had the gifts of Tongues and Prophesie and the holy Ghost came down upon them and they spake by direction from God his infallible truth and Gospell whose speeches were not tyed to time and to one speaker but many spake one after another by Interpreters as it is at large set down in the 1. of the Corinthians chap. 14. vers 27. 28 29 30. c. So that they spake infallible truth by direction from God But you have none in your Congregations so miraculously inspired with sundry languages and divers tongues nor ye do not speake infallible truths by direction from God nor you cannot cure diseases nor do miracles Ergò your religion is not the same Religion nor your Congregations the true Church shew us these miracles and then we will beleeve you to be the true Church otherwise we may not we dare not acknowledge you to be the true Church Again they may argue thus The Apostles and Primitive Pastors and Teachers preached freely and laboured with their own hands and were helpfull to the necessities of others and were not burthensome and exacting from others and spake ex tempore by direction from God but your Ministers in your Congregations do not preach freely nor labour not with their own hands nor are not helpfull to to others necessities but are rather burdensome and exacting from others nor they do no miracles nor speake not immediately by inspiration and ex tempore but by Study and out of their Bookes and are confined to time and speake not in strange tongues and languages one after another by Interpreters Ergò Your Ministers are not Gods Ministers nor your Congregations the true Church nor your people true Christians for you want all those things that the Primitive Christians and the Primitive Churches had There is a Pamphlet lately come out and highly esteemed and prised amongst many full of such consequences as these which if they hold good against the Presbyters they may also for ought I know be of equall validity to overthrow not onely all Christian Congregations but indeed all Christian Religion But briefly to answer We look upon the Apostles and Primitive Presbyters as men miraculously and extraordinarily gifted and as wonder-working men for the confirmation of the truth of the Gospell to all succeeding ages and we consider in them and in the Christians of those times something extraordinary and temporary as their working of miracles and speaking of strange tongues and gifts of healing c. And those we conceive were to continue no longer in the church then for the confirmation of the truth of the Gospel Christ himselfe proclaiming those blessed that believe without seeing of miracles speaking unto Thomas Iohn 20. 29. Because thou hast seen me saith he thou believest blessed are they that have not seen and have believed So that miracles now are not ordinary and we are tied to the written Word But we consider likewise in the Apostles and Primitive Presbyters that that was permanent and to continue in all Ministers and Presbyters in succeeding ages to the end of the world and that was the power of order and preaching and the power of jurisdiction that is of ruling which is not denied by the most learned of the Independents themselves and this I have proved by the Word of God to be transacted over to all Christian Churches whose Presbyters have that power given unto them neither will the Learned Brethren deny it whatsoever the ignorant may do Yea the very name of a Presbytery as I said before if we look through the whole Scripture signifieth a Magistracy or Signiory or Corporation invested with authority of governing and ruling and such a counsell and company of men as upon whom the government under Christ is laid and to be extended so far as their jurisdiction extendeth and as far as by common consent it may make for the good and edification of the church and for the safety of the same And such was the government of all those churches of the New Testament which were as so many Committees their limits and bounds prefixed them as at this dayall Committees through the Kingdom have in their severall Hundreds Rapes Wapentakes and Cities to whom the ordering and government of those places that are under them are committed so that all that is done or transacted must be done by the joynt consent and councell of the whole Committee not any particular man or any two of them severally considered by themselvs can make an order but that order onely is binding which is made by the joynt consent and common agreement of them all or the greatest part of them assembled together Even so all those particular Congregations that are within the compasse and jurisdiction of the severall Presbyteries are to be ordered and governed by the common and joynt councell of the severall Presbyters or the greater part of them For this was the order the Apostles established appointing in every City a Presbytery and when they had so ordered the Churches they set them all to their severall imployments the Presbyters to command and all the people and particular Assemblies and Congregations under them to obey neither is it ever found in the holy Scriptures that the people were joyned with the Presbyters in their Commission So that they that oppose this government resist Gods Ordinance And if we looke into all the Epistles writ by the Apostles to the severall Churches we shall finde in them That they enjoyne all the severall Congregations to yeeld obedience to their Pastors and Rulers over them and signifie unto them that they owe unto them double honour especially such as labour in the Word and Doctrine that is they must yeeld unto them not onely due reverence and subjection and obedience to their councell and just commands in the
whether those Scriptures I cited with the Arguments deduced from them doe not speake and perswade such a thing I am confident all such as know any thing in learning will say they doe But for answer Master Knollys himselfe grants that very many were baptized by Iohn and Christs disciples and none were baptized then but Beleevers as he and all the Independents doe confesse and acknowledge but saith he the Scriptures quoted do not declare how many of those baptized persons were of the Church of Ierusalem for the Scriptures witnesse that there were Churches through all Iudaea as well as in Ierusalem and for ought saith he I know or the Doctor either many of those baptized persons might be of those Churches yea the most of them and but a few in Ierusalem it may be no more but those hundred and twenty mentioned Acts the 1. vers 13 14 15. If a bare denyall of any Argument with a senselesse Reason or two and an it may be were a sufficient conviction of a truth then Master Knollys would be a very precious Disputant and to say Bellarmine thou lyest would be enough to confute all the Papists But in matters of this nature and of so high concernement there is more required then bare denials and vaine evasions and may-bee's And therefore I will take this liberty to tell Master Knollis that hee trifles in Divinity and deales not like a serious nor learned Christian nor to the purpose for this is not in question betweene mee and the Independents how many of those baptized persons through all Iudaea and the Regions round about were resident in the Church of Ierusalem This I say was never controverted betweene us for no man that I know of ever doubted but that all those that came out of al Iudaea and the Regions round about to the Ministry Baptism of Iohn and Christs Disciples returned home againe to their severall habitations and there remained and aboad as those that came out of Ierusalem to Iohns Preaching and Baptisme after they were baptized repaired to their severall houses habitations in that Citie and remained there waiting upon the publick Ordinances this I conceive all men that have any understanding beleeve And the Scripture sufficiently declareth that the multitudes of Beleevers that came out of Ierusalem and were baptized by Iohn the Baptist to speake nothing now of the Apostles and seventy Disciples were numberlesse and therefore were more then the hundred and twenty names yea they were innumerable therefore more then could meet in any one place or a few And if the Reader will but looke backe to the Scriptures above quoted out of which I framed my Arguments and consider the insuing Scriptures and Reasons from them he will easily perceive that Master Knollys is a meere Quibler and a man no way fit for either disputation or any serious imployment The Evangelists speaking of the great concourses of people that came from all quarters to the Preaching and Ministery of Iohn and to be baptized to avoid mistakes doe specifie the severall places out of which they came with the numbers indefinitly set down that came from every place saying There went out to him Ierusalem and all Iudaea and all the Regions round about Iordan and were baptized of him in Iordan confessing their sinnes Mat. the 3. Here it is abundantly declared that it was an infinite company that came from Ierusalem as by the word Ierusalem is sufficiently manifest being metaphorically set downe and taken in that place as I said before synechdochically for a mighty part and multitude of people that came out of that City And Saint Marke confirmes this chap. 1. ver the 5. who saith there went out unto him all the land of Judea and they of Jerusalem and were all baptized of him in the river Jordan confessing their sinnes And the same is further ratified by the words of our Saviour Luke 7. 29. 30. who saith that all the people that heard him and the Publicans justified God being baptized by the Baptisme of John but the Pharisees and Lawyers rejected the Councell of God against themselves being not baptized So that now by the mouth of three witnesses and by the testimony of Christ himselfe it is sufficiently proved That if Jerusalem and all the people of Jerusalem went out and were baptized by John except the Pharisees and Lawyers that there was an innumerable multitude and therefore more then could possibly meet in any one place or a few and many more then the hundred and twenty names spoke of in the first of the Acts which fond conceit of Mr Knollys is yet more evidently refuted out of the second of the Acts where it is related that there were at that time Inhabitants and Dwellers at Jerusalem devout men that is true Worshippers and Beleevers from out of all the Nations under Heaven To say nothing of Nicodemus and of Joseph of Arimathea and of many other Rulers and of all the people and children that cryed Hosanna and that received Christ into the City with all their acclamations and believed in him the most of which were Inhabitants aud Dwellers in Jerusalem and such as had their aboad there so that by this I have now said the folly and vanity of Mr Knollys and his cavill is apparantly manifest and this truth sufficiently clear to all that there was an infinite number and a very City of Beleevers in the Church of Ierusalem besides those that were of the other Churches in Judea and therefore could not all meet in one place For the Scripture saith that Ierusalem and they of Ierusalem went out and were baptized by Iohn the Baptist and therefore all good Christians I am confident will ever beleeve the Scriptures and give credit unto the word of God rather then unto Mr Knollys and if they will beleeve the Scripture of truth then they will not onely beleeve there was an infinite number and a very City of Beleevers in Ierusalem and that by the very ministry and preaching of Iohn but that Mr Knollys is a very wicked and blasphemous creature as who giveth the spirit of God the lye and opposeth also all good reason For the spirit saith Jerusalem and all they of Ierusalem except the Pharisees and Lawyers were baptized by John and all these were inhabitants at Jerusalem and Mr Knollys affirmeth the contrary and confuteth all the Evangelists whether therefore he be not a very precious disputant I refer it to the judgement of all sober-minded Christians that love sincerity truth and plain dealing And this might suffice to shew the vanity and wickednesse of the man and what a vain caviller he is that thus abuseth pretious time to abuse himselfe and miserably to delude ignorant people But for the farther confirmation of my Minor I will produce one or two testimonies more out of the eleventh of Mark where there is mention made of two great companies and parties of beleevers and those all Inhabitants in Ierusalem the
The summe of my Arguments is this Where there was an infinitemultitude or a mighty City of beleevers there they could not all meete together in one place or roome or in one congregation to injoy all acts of worship for edification but in the Church of Ierusalem by the very baptisme and preaching of Iohn there was an infinit multitude and a very City of believers ergo they could not all meete together in any one congregation This is the sum of my first Argument The second is this Where there was such an infinite company and multitude of Christians and believers as kept a tyrannicall King in awe and all the Magistrates and Elders in whose hands was all the power and authority and struck such a terror into them all as they durst not exercise their cruelty and tyranny over them though they were their inveterate enemies there of necessity the number of them must be so great as they could not all meet together in one place or congregation to partake in all Acts of worship But in the Church of Jerusalem there was such a company of believers by the very baptisme of Iohn ergo they could not all meete together in any one place or congregation This is the summe of my arguments which I made good out of the Word of God and from sound reason as they that have read my booke with judgement I am confident will acknowledge Now heare how J. S. setteth them downe with his answer to them pag. the 8. and 9. of his booke The Doctors first proposition is saith he that there were many Congregations and severall assemblies in the Church of Jerusalem c. for proofe whereof saith he he bringeth the multitudes of Converts to Iohns Baptisme the people of Jerusalem all of them and all Iudaea c. whereby saith he all became Christians or members of the Christian Church for Iohns baptisme was into Iesus Christ and the very same with that of the Apostles Thus I. S. sets downe my Arguments which I affirme is not candidly done of him for the ignorant Reader cannot see into the strength of my arguments they being delivered in such obscure tearmes and set down also to the halves the whole truth not being specified For not one of ten thousand had ever seene or read my book I dare say not one of an hundred of the Independents had ever vouchsafed so much as to looke into it for I was made so odious unto them by their blasting language as they abhorred my very name with all howsoever they boasted at the first coming of it out that there were twenty pens at worke in answering of it yet not one of them ever appeared till three moneths after it was printed Now all the Copyes that were printed were all gone in one weeke so that the answers coming out so long after and my arguments not being known to the people and being in this obscure manner and in such darke expressions and but to the halves set down every vulgar understanding can never see into the weight and strength of them especially they having not my booke before them And to say the truth all the Independents ordinarily use this method in their pretended answers as first to let the bookes they reply unto be forgotten and after that to blurte out something against them concealing the truth and then they crow out as victors and conquerers that they have beate up our quarters and puld downe the pillars of our discourse as I S. doth vainly in this his Pamplet when it will appeare to all intelligible men that he hath onely cast a squib or two at them and then as a meere fresh water Souldier speedily ran away and left that worke to others as he unaduisedly in the tenth page and in his wise Epistle confesseth sayning indisposition of body when indeede it was his want of wit learning honesty and courage As I haveset downe the sum of my Arguments and compared his expressing of my meaning with it I will also set downe the summe of his answer to them which he giveth in the name of all the Independents saying we answerd to your reason and then set downe his own words in their full length that all men may see my faire dealing with him For I. S. doth not here deny my minor as Master Knollys did or accuse me of false Musters as he vainely and impiously doth in his answer to my second Arguments But plainly denieth that those that were baptized by Iohn Baptist were Christians to whom my brother Burton assenteth page 16. of his book saying that those beleevers that were baptized by Iohn Baptist into Christ to come according to the Papists doctrine were not formed into a Christian Church or Churches as after Christs resurrection Christians were These are my brother Burtons formall words who not only assenteth to I. S. in this his opinion but also bringeth in the authority of the Papists to confirme this their doctrine and so in this the Independents agree with the Papists to overthrow the truth and to maintain their abominable errors And this I conceive was the cause that moved my brother Burton in the ninth page of his booke in the beginning of his answer to say `as for your indefinite enumeration of those multitudes baptized by Iohn the Baptist and Christs Disciples we take no notice of them This is his expression there concerning the which in due place Surely if my brother Burton had thought them Christians he would have demeed them worthy to have been taken notice of but in this he agreeth with I. S. and the Papists Now I will give you the summe of I. S. his Arguments in way of answer by which he denieth that those that were baptized by Iohn the Baptist were Christians The first is because saith he they were baptised into Christ that was to dye and not dead therefore in his dialect they were no Christians The second they were not baptized with the holy Ghost and with fire therefore thy were no Chrstians The third they were no more Christians then the Iewes that passed through the red Sea but they were no Christians ergo they also that were baptized by Iohn were no Christians The fourth The baptisme of Iohn was not perfect ergo those that were baptised by him were no Christians The fifth those that were baptized by Iohn did not only hasitate but were scandalized at the true Messiah and under the forme of Iohns baptisme did fight against the true baptisme and baptiser the Lord Jesus ergo they were no Christians Sixthly they that were baptized by Iohn were not cast into a Church mould according to the New testament forme neither were they members of one Christian Church at Jerusalem ergo they were not Christians and this Argument is brought in by way of a corallary This must needs be the scope of his answer or else he sayth nothing to the purpose in denying my Arguments which were not only to prove that those
true Church or Churches in the world all the times of Antichrists reigne Nay if the doctrine of the Independents be true and orthodox the very Church of Jerusalem Acts the 2. which they call the first formed church was no more a true formed church nor cast into a Church mould according to the New Testament forme then those that were baptized by Iohn the Baptist were for they describe a Church unto us after the New Testament forme to be a company of Saints or Beleevers consisting of no more in number then can all meet together in one place or congregation having their distinct officers and members united together into one body by a particular explicite Covenant So as that assembly or church must not be fluid but fixt in its members and officers having a Presbytery of its own with absolute authority and jurisdiction within it selfe Independent and injoying all Gods holy Ordinances This is the discription of an Independent Church after the New Testament forme as they call it as far as by their practise and writings we can gather So that whatsoever Church wants this forme according to their language is no true formed church as not being cast into a church mould after the New Testament forme And by this their modell the church it selfe of Ierusalem was not a true moulded church after the New Testament forme as I shall here briefly in some particulars shew and more largely demonstrate when I come to my brother Burton For it is confest by the Independents that at that time there were three thousand soules added to the church and five thousand after that it was then a true formed Church after the New Testament forme and yet at that time they acknowledge they wanted Deacons and Presbyters and they confesse withall as we shall see in its due place they wanted that part of discipline of casting out corrupt Members so that then they had not a Presbytery in the church of Jerusalem and withall the Independents affirme that many of the Beleevers and Saints of Ierusalem were inhabitants of other churches through Iudaea for they say there were many other churches there and that many of those belonged unto the other churches and it is sufficiently proved also out of the holy word of God and acknowledged by my brother Burton that there were more assemblies and congregations of Beleevers in the church of Ierusalem then one yea he confesses that in its infancy the number of them was so great as they could not all meet in any one place and yet they were but one church Neither do we ever read that they tyed themselves to each other by any particular explicite Covenant or counted such a Covenant the forme of a true church From all which I gather that the difinition or description of the Independents Church is erroneous or if it be orthodoxe then the very Church of Ierusalem was not a true formed Church after the New Testament formewhen they say it was For first there were more Beleevers in Ierusalem then could all meet in one congregation or a few yet though in severall and distinct places and assemblies they all made but one Church which is contrary to the Independents doctrine Secondly they had no fixt Officers and Members united into one body respectively nor no Presbitery for if there were not then Deacons at all nor Elders as the Independents doe acknowledge and if many of the Beleevers in Ierusalem were strangers and had their habitations in other cities as they say then they were not fixt neither in their Officers nor Members anâ— yet a true Church not in the Elders nor Deacons for they then had none at all nor in their members for they confesse many of them were strangers and did not inhabite and dwell there and therefore no fixt Members and for the Apostles they were notfixt bnt as Noahs Dove was sent out by him and returned with an olive leafe in her mouth at the next time departed and went her way so the Apostles they were the universall Messengers of Christs Kingdome which were to be sent out into all nations with an olive leafe in their mouthes that trophie of Peace and glad tydings they were to preach the Gospel in all nations and howsoever for a time they remained in Ierusalem yet all men know that was not their abiding place for they were not fixed Officers there but were to goe out into all countries to preach and baptize and when the persecution came according to the Independents doctrine then all the Members of that Church were scattered and there were none left in Ierusalem if their doctrine be â—ound but the Apostles so that it is most certaine those Members were not fixt but fluid when they ran this way and that way to save themselves so that the Apostles those great Pastors of the Church remained in Ierusalem according to their language all alone without either sheep or Lambes they also were not fixed bnt were afterward sent into all nations to teach and baptize as I said before withall the Independents confesse they had no Discipline in the Church of Ierusalem for they want ed that part of it viz. excommunication and therefore they had no Presbytery in it nor no jurisdiction within it selfe Ergo it was not a true formed Church after the New Testament forme if their doctrine be true and good neither could they then injoy all the acts of worship and therefore was no better then those that were made christians by the Baptismeof Iohn for in the Church of Ierusalem there were more then could meet in any one place which the Independents wil not admit of by their difinition they had neither fixed officers nor Members nor that part of disciplin Ergo they did not injoy all Gods Ordinances In a word there was nothing in the Church of Ierusalem that now the Independents require for the moulding up of a Church after the New Testament forme no more then was amongst those that were baptized by the Baptist And therefore all that I. S. and the Independents bable about the forme and mould of a Church after the New Testament forme is to little purpose yea meere vainty for it is evident out of the holy Scripture that a Church may be a true formed Church after the New Testament forme although it want all those things that either the Papists or the Independents thinke absolutely necessary for the moulding up a Church after the New Testament forme For the very Church of Ierusalem which was the Mother-church and which was to be a patterne to all other Churches was a true formed Church and at that very time according to the Independents learning and yet I say then shee had neither fixed Officers nor Members nor any external explicite particular covenant nor discipline nor many other requisites that they now require as necessary for the forming of a true Church as wee shall see more at large in its due place But now to returne and come
more closely to examine I. S. his words that we may discover yet more fully the fallacious juglings of both himselfe and all the Independent Ministers and that all the people may the better understand what it is to to be cast into a Church mould after the New Testament forme and vvhat is absolutely necessary and required of all men to be made a Member of a Christan Church and vvhat that forme is the Scripture holdeth out unto all Christians to be the mould of a christian Church according to the New Testament forme all vvhich termes and expressions being vvell explaned then the grollery of those of the congregationall vvay vvill the better appeare I will therefore that those that are the most ignorant may the better understand the termes these Juglers use First say something briefly concerning the governement of the Church of the Iewes under the Law in Moses his time and under the Kings both of Iuda and Israel through all their cities and what it was that was requisit and thought necessary for the casting off any into a Church mould after the old Testament forme which being declared the trifling of all the Independent Ministers will be more obvious to all men For the manner of the governement of the Church of the Iews wee are to consider it under a double nation as it had a ceremoniall service and a morall worship and both appointed by God yet the former but temporary the other for duration Now in regard of the manner of the administration it was divers for the ceremoniall worship was ordered after a monarchicall way there was a high Priest that typified Christ that was to make the atonement betweene God and the people who was in a speciall manner to mediate with God for the twelve Tribes of Israel and hee had many Priests under him for the offering up of daily sacrifices either of prayses or of reconciliation in the materiall Temple they were tyed but the High Priest onely went once a yeare into the Holy of holies for the making of an attonement for himselfe and the people and this way of administration of the Church continued to the coming of Christ who was the true high Priest typified and who through the eternall spirit having offered himselfe without spot to God to purge our consciences from dead workes to serve the living God Heb. 10. verse 14. and for this cause is the Mediator of the New Testament by his death and suffering hee hath put an end to that way of administration But there was an other way of Administration in respect of the morall worship which was ever to remaine in the Church and that was in their severall Cities in their Synagogues and Villages and all those Synagogues that were through all Iudaea and Israel and through the vvorld vvho vvere all governed by Presbyters and Elders vvhich vvere called Rulers so that all those Synagogues that vvere in the severall Villages or Hamlets within the jurisdiction and limits of every Citie were all of them governed after a classicall and collegiate way and those Synagogues were as our Parish Churches now at this day are amongst us Now these Elders and Rulers in Moses time were first appointed to rule and governe the people in common so long as they were in the Wildernesse but after they were come into the Land of Canaan then they had their Elders and Rulers in every Citie appointed over them who had the government of the people committed unto them and whose care it was that the morall worship and service of God as the reading of the Law and the Prophets and the interpretation of the same should be every Sabbath day continually preserved in all their Synagogues by their Priests and Levites and Scribes and Lawyers and they had also the power in their hands of conventing any before them upon Delinquency and of censuring and punishing of them upon proofe of the same And they were called the Church as is to be seene Matthew the 18. and there is not any truth almost in all the new testament that is more evidently cleare than this that all the Synagogues were governed by a Court or Classis or College of Rulers for they had inferior judges and Superiour in them yea many chiefe rulers in all cities as we may see in Antioch and Pisidia Acts the 13. 14. 15. where Paul and his company went into the Synagogue on the Sabbath day and sate downe and after the reading of the Law and the Prophets the chiefe Rulers for so it is in the originall sent unto them saying men and brethren if you have any word of exhortation for the people say on Out of which words these three things are observable First That there were many Governors and chiefe Rulers as well as inferior rulers that governed their Synagogues in every city in common and that they had a Courte in them to order all the Synagogues and people under their jurisdiction and that they were all Aristocratically governd and by the common counsell of them all not by any particular Iudge or Ruler The second observable is that their whole imployment was to uphold and preserve the true worship of God and to see that the Holy Scriptures were read and interpreted that men women and children might be brought up in the nurture and feare of the Lord and that all things should be managed with order and decency The third thing observable is this that their people yeelded subjection unto those Rulers and did not intermeddle with their government nor did not take upon them to command any Minister to Preach or appoint any one to exhort but it was the place of the Rulers to doe this and they willingly submitted themselves to this Government without joyning themselves in commission with them as knowing it was their place to obey And this kind of Government was that that was established in all cities through the world where the Jewes were permitted to exercise their Religion and this kind of government was transacted over to the Christian church to be perpetutated to the ende of the world and therfore there was through all cities Presbyters ordained as the Scripture saith Acts the 14. and Tit. 1. that were to governe the church by their common councell and this is accorded unto by all the Independents who acknowledge that in the Apostles times and many Generations after all the churches of the New testament were governed communi consilio presbyterorum And that the Church of Jerusalem in respect of the moral worship was governed both in Christs time and after his death and ascention by a colledge of Elders and Presbyters all the Evangelists and the Acts of the Apostles doe testifie it and this way of government I say was transacted over to the Christian church and is that forme and mould of church government that is according to the New Testament forme into the which mould of government those that were baptized by Iohn were cast which was a Presbytery
I am most confident will by and by evidently appeare though all the former Arguments to the contrary should not so much as be thought of and withall it will also be obvious to any judicious man that in all respects their Argument makes much against themselves For if I should grant unto them That at this instant of time that that place speakes of the whole Church in Jerusalem or the number then of Beleevers were no more but that one place might have contained them all for the enjoying of all Ordinances which I cannot doe for innumerable reasons and some of them above specified yet it doth not follow nor evince that after there were daily such additions of Believers and such multitudes of new Converts added unto the Church that then also one place or roome could containe them all and that they might still meet in one Congregation and all together partake in all acts of worship For there is a vast difference betweene one hundred and twenty names for there was no more in this assembly and in many ten thousands which all the World knowes could not bee contained in any one place of Jerusalem to communicate in all the Ordinances though that place had equalized the most magnificent Structure that ever the World yet saw especially they could not have all met there to edification for they could not have all heard and understood and wee know that in the Church all must be done to edification and this would rather have hindred the mutuall edification of the assembly and have brought a confusion rather then any profit or benefit unto them But the truth is the number of names here spoken of if wee will goe to the genuine interpretation of the place not to speake of the universall consent of all the learned Interpreters who gather that in this assembly the seventy Disciples the Lord Jesus sent out to preach through all Judes and all those other Ministers of the Gospel that had beene Christs and Saint Iohn the Baptists Disciples every one of the which was thought fit for learning and divine knowledge to succeed Iudas in his Apostleship and to be a Disciple all these or most of them or such like were those that are included in the number of names I say to omit this Interpretation of all the most Orthodoxe Divines and their universall agreement and harmony in their learned Commentaries about this portion of Scripture the very words themselves following shew they were select and eminent men and men of note and Disciples of longest standing and all of them or the most of them Ministers and Preachers themselves and were indeed the Presbyters of the Church to whom with the Apostles the power of ruling was committed and who within themselves and without the consent of the common multitude of Beleivers had power to oâ—daine their own Officers and that by their own authority as we may see Vers 21. 22. Wherefore saith S. Peter of these men which have companied with us all the time that the Lord Iesus went in and out among us beginning from the baptisme of Iohn unto that same day he was taken up from us must one be ordained to be a witnesse with us of the resurrection And they appointed two c. and they prayed c. and they gave forth the Lots c. all businesses here were managed and carryed in an Aristocraticall and Presbyterian way and all was done by a joynt consent and the common councell of them all Here wee finde none of the multitude of the people though Beleevers here were no Women that gave forth their lots Neither doth the Apostle Peter say Men Mothers and Brethren or Men Women and Brethren or Men Brethren and Sisters but Men and Brethren For howsoever in the foregoing Verses it is said that these meaning the Apostles and Elders all continued with one accord in prayer and supplication with the women and Mary the Mother of Jesus and with his Brethren by which they fitted themselves for the Ministery after they should receive the Holy Ghost though I say they joyned with them in those duties of humiliation and prayer which any women may do in the society and company of godly Ministers yet when they went about other acts of Church government as choosing of an Apostle then the Apostles and Elders onely by themselves to whom the power of the Keyes was given ordered that businesse and left the Women to their private devotions and their severall imployments for in this action of giving forth their lots there is no mention of the Women And it is manifest from the Text it selfe that this choosing of Matthias was at another time and without all doubt upon a set day for this purpose for it is said Verse 15. And in those dayes Peter stood up in the middest of the Disciples and said Men and Brethren Here was onely Disciples Men and Brethren and no Sisters Till Pope Joans time and our dayes Peters Keyes never hung at any womans Girdle and we heare not in Scripture that they had any voyce in choosing of Church officers and admi ting of members into the Church or casting out of any till these unhappy times an usurpation not beseeming that Sex as afterwards in its due place I hope to make appear But this by the way Now to the matter in hand I say it is apparent to any that will not shut their eyes that all those or most of them that were in Peters company and at that time met together were capable of an Apostleship and such as were the most eminent of all Christs followers and such as were best instructed in Christian Religion as having been bred up in the doctrine of Saint Iohn the Baptist and under the Ministry of Christ himselfe the Prophet of his Church and therefore they were the Teachers of the Church and people who were their flock which they all fed in common And from thence it argueth That the multitude of Beleevers in Ierusalem was not onely a distinct company from them but that it was exceeding great and numerous that had so many Pastors and Teachers over them For if they had been but so small a company as is here mentioned and that the whole Church had consisted but of sixscore names then the Pastors exceed the number of the flocke which is not onely absurd to thinke but against the evident truth of the holy Scriptures which relate unto us multitudes upon multitudes that were dayly converted by the ministery of John the Baptist and of Christ and his Apostles and added unto the Church before this their meeting So that by this I have now said it is most clear and evident that all or most of these were the most eminent Ministers of the Gospell and the Presbytery of the Church But in this that our Brethren do acknowledge That this assembly here spake of were the church it makes as much against them and greatly for us for it is manifest from the Text
that they were the Ministers and Preachers of the Gospell and in that they give them the name and title of the Church it followeth that the representative body and Presbytery is a Church and that to them onely belongs the power and authority of the Keyes according to that of our Saviour in Matth. 18 17 18. Tell it unto the Church c. and whatsoever ye binde on Earth shall be bound in Heaven and whatsoever ye loose on Earth shall be loosed in Heaven By which words all authority is put into the true Ministers hands so that they onely have the power and authority of ordaining Pastors and Presbyters among themselves as Paul sufficiently declares in his Epistles to Timothy and Titus and that they have not onely the title of the Church but a Charter and Warrant also granted unto them of ruling and governing the Church and of ordaining Church officers and that by joynt and common consent among themselves without the helpe and assistance of the people and congregations under them which by God were never joyned in commission with them And howsoever Paul in the 1. of the Corinthians chap. 6. for the taking away the scandall in going to Law before unbeleevers gave them liberty to make choyce of somethat were least esteemed in the Church for the deciding of their controversies yet that did not authorize them to make choyce of all other Church Officers for he limits them to go no farther then to the choyce of such as are of least esteeme And howsoever likewise the Apostles in the 6. of the Acts to free themselves from all impediments that they might the better attend upon their Ministeries and that without interruption they might Preach the Gospell gave them liberty to chuse their Decons and Deconesses yet they prescribe the Rule by which they shall chuse them and keep the authority of ordaining them still in their own hands Looke you out among you say they men of honest report full of the holy Ghost and wisedome whom we may appoint over this businesse and when they had chose such saith the Scripture They put them before the Apostles and when they had prayed they laid their hands on them So that howsoever they gave unto them a Liberty to chuse yet it was with limitation not an absolute liberty for if they had chose men that had not been of approved honesty well gifted and wise and qualified as they appointed it was arbitrary in the Apostles to reject their choyce for they keep the power of Ordination still in their own hands and to them it did belong to ratifie their Election so that the people had not the power of Ordination then nor have not to this day no not of the meanest Deacon or Deaconesse that belongs onely unto the Presbytery much lesse have they power of ordaining Presbyters Indeed for the deciding of controversies and differences they have a liberty given them of making choise of some petty men amongst them and that they may do without the Presbytery but they have no power of Ordination Neither did I ever yet read in the Sacred Scriptures that the people or Congregation had any hand at all in choosing of Ministers and Presbyters neither were they fit for that imployment for it is one thing to judge of mans externall carriage and manners and another thing of his sufficiency for his indowments and abilities of learning and that men of learning and knowledge onely can do and the Sons of the Prophets and it is in speciall given in charge to the Presbyters and Ministers as it is manifest in the Epistles of Paul to Timothy and Titus 1 Tim. 4. 14. Tit. 1. And they onely know how rightly to examine them in the knowledge of the tongues and Sciences and such Arts as are requisite besides the knowledge of the holy Scripture all which are little enough for the making of a Minister compleat and fit for that Sacred imployment And all the Primitive Churches in the Apostles times willingly submitted themselves to what the Presbytery then did and assented to their choyce as in the 14. of the Acts vers 23. it appeareth But I say in that our brethren do acknowledge this company this hundred and twenty names to be a church and in that it is also sufficiently manifest that they are considered in a distinct notion from the people which also in the holy Scriptures when they are joyned with their Ministers are called a church as is frequently to be seen through the acts of the Apostles and in that it doth abundantly appear by what hath formerly been spoken and will yet in the following discourse be farther elucidated that there were many congregations and Assemblies of beleevers in the Church of Ierusalem and that they were all governed by the joynt consent and Common Councell of the Apostles and Presbyters to whom the Apostles themselves were subject who were sent this way and that way by their direction and to whom they were to give an account of their Ministery as we see in divers places in the Acts and were ordered by them what they should do and also made their appeals unto the Apostles and Presbyters in any businesse of common concernment I say in all these respects it is evident That the Church of Ierusalem consisted of many Congregations and Assemblies and was yet but one Church and that governed by a Presbyterian Government and by a Common Councell of Ministers to whose order all the severall Congregation were to submit themselves And therefore this their Argument maketh much against them and greatly for us And this shall suffice to have answered to this their first Objection which to speak the truth is that that carrieth the most appearance of any Argument they produce to prove their Assertion and tenent for all their other Objections raised from the severall meetings of the Apostles and people and from the multitude comming to them about the ordaining of Deacons by which they would perswade the world That the company of Believers in the Church of Ierusalem was not so numerous at any time but that they might all meete in one congregation or in one place to partake of in acts of worship they consist most of them in Homonymies and meere Paralogismes which indeed beseeme not the gravity of reverend men and in the weighty matters of Divinity would be undecent in a sucking Sophister and therefore are much more blameworthy in them who by such fallacies labour to amuse the people to the disturbance of the whole Church and Kingdome and alienating the affections of Brethren one from another I shall briefly runne over them Acts 2. 46. where it is related that the Believers and new Converts continued daily with one accord in the Temple and breaking bread from house to house From these words the Brethren conclude That the multitude of Believers was not so great but that they might all meete in one congregation and in one place to partake in all acts of
now living in these dayes of light and knowledge that should be either so ignorant or erroneous as to gainsay it and yet learned Master Knollys in his moderate answer as he calleth it pag. 8. and 9. replyeth and answereth to it by denying the Minor of my Syllogisme for very slender reasons as his custome is after this manner I will give you his owne words which are these There is no mention saith he in any Scripture quoted by the Doctor of eight thousand new Converts besides women and children Neither doth that Scripture produced Acts 4. 4. prove any such thing For the Reader may consider that the number of them there mentioned are but five thousand and albeit the Dr. make them up eight thousand by saying those five thousand men were added to the Church and joyned to the former beleevers pag. 57. Yet there is a two-fold mistake in the Doctors addition to wit first that some of the three thousand may be were women how then can the Doctor say there were eight thousand new Converts besides women secondly these five thousand are only called men and not Converts not beleevers For howbeit many of them hearing the word beleeved yet it is not said the five thousand men beleeved and the truth iâ— the text well considered only holds forth that the number of men was wade up five thousand These are Master Knollys owne expressions and all that hee hath to say against this Argument with his confused reasons or rather triflings What man but of ordinary capacity that had but cursorily read over my Arguments would not have observed the truth so plaine and evidently laid downe in them and confirmed with such reasons as hee would not onely have beene well satisfied therewith but would have judged it either great blockishnesse in any and apparent ignorance to have yet doubted of it or great temerity and contentiousnesse of spirit to have gainsayed such evident demonstration of verity And yet Mr. Knollys out of the sublimity of his learning being a confident Disputant not onely confutes mee but repels the very Scripture it selfe and resists the Spirit of God which is usually with him and his Complices and all out of the spirit of error and contention to maintaine their severall factions So that it may be admired that such men are not abandoned and abhorred of all people truly fearing God especially when they see their whole study and indeavour is to delude and seduce poore silly creatures But I desire the Reader here deliberately to weigh and consider what the man saith hee denyeth that there is any mention in any Scripture quoted by mee of eight thousand new Converts besides women and children whereas in the second Chapter of the Acts which I cited there is mention made of three thousand added to the Church by the first Miracle and Sermon of the Disciples and this Master Knollys himselfe doth acknowledge pag. 8. of his Pamphlet His words are these To whom were added viz. to all those that were converted before by Johns and Christs Ministry about three thousand soules c. Here hee confesseth there were three thousand soules added to the Church neither is there any mention of women amongst them and in the fourth Chapter hee likewise acknowledgeth that the number mentioned there is five thousand His words are these For the Reader may consider that the number of them there mentioned are but five thousand Thus hee Now all the world knowes that three thousand and five thousand are eight thousand and the Scriptures quoted by mee made mention of these eight thousand what so ever M. Knollys saith to the contrary So that no man of understanding can doubt of the truth of what I asserted For that which is confirmed by the testimony of the holy Scripture were it single and by it selfe ought by all Christians to be beleeved but that which hath both the holy Scripture and learned Master Knollys his owne witnesse to confirme it that hee cannot with any good reason deny but that there was three thousand soules at the first Miracle and Sermon of the Apostles after Christs Ascension added to the Church and five thousand after both the Holy Scripture affirmeth and Master Knollys acknowledgeth it Ergo there were eight thousand new Converts added unto the Church at Ierusalem for these were distinct actions or effects of the Ministry of the Apostles and produced at severall times and upon severall occasions from the Miracles and preaching of the Apostles for otherwise they would not have been taken such notice of as such wonders and have beene so distinctly set downe with all the severall circumstances both of time place and persons neither would there have beene such running and going questioning and consulting about that busines by the Magistrates and Officers as there was if some new and strange thing had not happend and falne out for men doe not usually wonder at ordinary occurrences Now when the holy Scripture relateth this new miracle in the 4. of the Acts as an unexpected thing and suddenly hapning as a matter of great admiration astonishment yea of terrour to the enemies from the curing of the Criple from the preaching of Peter Iohn asserteth withal that many which heard the word beleeved the number of the men was about 5. thousand v. 4. It is apparently evident that as this was a new act distinct from the former so that the conversion of these five thousand was a new effect and distinct one from the former and is of purpose set down by the holy Ghost by it selfe severally to be taken notice of as a matter of more admiration than the conversion of three thousand by how much it was a greater work of the Spirit of God by another miracle and Sermon to convert five thousand then three thousand And without all controversie it was thus recorded with all its circumstances for this very end that it should for ever be taken notice of as a distinct miracle and work of wonder from the former For the holy Ghost is very accurate in the relation of it and very carefull that there should be no mistake in the whole businesse for in expresse words and termes it is said Notwithstanding all the opposition that was made by the Priests and by the Captain of the Temple and the souldiers to hinder the preaching of the Word and to smother this miracle yet many of them that heard the word saith the Scripture beleeved And that there might yet be no mistake or fallacy in the story and narration the very sum and accompt of those that were converted and beleeved by reason of this last miracle and Sermon is specified particularized and set down in these words and the number of the men viz. that beleeved saith the Scripture was about five thousand So that the Scripture it selfe sets down the number and calleth them men and not women and children And it is very safe alwayes to speak as the
be credited all that the holy Scripture hath related unto us concerning the conversion of these men is a meere fable for the Scripture saith they believed and he affirmeth the contrary and sayth they were only called men and not converts not believers Whether this fellow therefore ought not to be cast out of the seven Churches and out of all the Churches of the world for this his wickednesse and temerity I leave it to the judgement of all the learned either dependents or independents and so I will passe to his other good stuffe which in its due place you shall meete with But in the meane time out of all the above quoted places of Scripture I thus farther argue Where there was almost an hundred preachers and Ministers besides the twelve Apostles and all these continually taken up in prayer and preaching and could not leave their Ministry to serve tables and where there was such a company of believers and people as did imploy them all there of necessity they must be distributed into diveâ—se congregations and assemblies if they would all be edified and avoyd confusion and partake in all ordinances But in the Church of Jerusalem there was almost an hundred preachers and Ministers besides the twelve Apostles and all these were continually taken up in prayer and preaching and could not leave their ministry to serve tables and where there was such a company of believers and people as did employ them all there of necessity they must be distributed into diverse congregations and assemblies if they would all be edified and avoyd confusion and partake in all Ordinances For the major very reason and the common light of understanding without any reluctation will assent unto it And for the Minor it is manifest from Chapter the 1. ver 21. 22. and from chapter the sixt ver the 2 and 4. and chapter the 8. ver 1. So that the conclusion is undenyable But out of all the former places I thus farther argue Where there were people of al nations under the heavens and them in some multitudes and most of them believers and devout men and women which waited upon the Ordinances and had a desire daily to heare the Word there of necessity they must be distributed into divers and sundry congregations and assemblies and have such to preach unto them severally in their owne language or else they could not partake in all acts of worship to edification But in the Church of Jerusalem there were people of all Nations under the Heavens and them in some multitudes and most of them Believers and devout Men and Women that waited upon the Ordinances and had a desire dayly to heare the Word Ergo of necessity they must be distributed into divers congregations and assemblies and have such to preach unto them severally in their owne language or else they could not partake in all acts of worship to edification For the Major no reason can gainsay it for the Apostles and the other Ministers imployed all those gifts of the Holy Ghost and those divers languages which they had received for the edification of the Church to the utmost and did improve all opportunities for the converting of the people committed unto their charge and for the further building of them up in their holy faith which was their calling and imployment and this they could not have done unlesse they taught those Nations in their severall Languages and that they could not do without confusion unlesse they were distributed in severall assemblies where they might distinctly heare their own Languages For otherwise as Saint Paul saith in the 1 Cor. 14. 23. if men should speak to the people with unknown tongues if the unlearned saith he come in and unbelievers will they not say that they are all mad And therefore Tongues are given for a signe not to them that believe but to them that believe not Now they were devout Men in Ierusalem and Believers and therefore the Apostles and Ministers were to speake to them severally in their own languages and for that purpose God gave them those Tongues and that diversity of languages that those that were Believers might be more edified and that the unbelievers and unlearned such as belonged unto Gods election might be convinced and judged of all and that the secrets of their hearts might be manifested that so falling down upon their face they might worship God and report that God was in them of a truth as the Apostle there saith So that I say for the Major no reasonable creature will call it in question And for the Major it is manifest out of the Chap. 2. Vers 5. c. and in Chap. 6. Vers 1. and Vers 2. 4. And for the conclusion that from the Premises doth also ensue Againe I thus further argue out of the former Chapters That which the holy Scripture in expresse words and in diverse places hath declared unto us that every Christian is bound to believe but the Scripture in expresse words and in diverse places hath declared unto us that there were diverse assemblies and congregations of Believers in the Church of Jerusalem and that the Apostles and all the Believers in Jerusalem did continue daily with one accord in the Temple and that they brake bread from house to house and that daily in the Temple and in every house they ceased not to teach and preach Iesus Christ Ergo there was diverse congregations and severall assemblies of Believers in the Church of Jerusalem where they did daily partake in all the Ordinances and enjoyed all acts of worship For the Major no Christian can deny it For the Minor it is manifest from 46 Verse of the 2 Chapter and Chap. 5. vers 12. and vers 42. and Chap. 3. vers 12 13. and many more places that might be produced And in those places it is not onely said they preached in every house but that they brake bread from house to house by which expression all Writers interpret the holy Communion and partaking of the Lords Supper and if it should not so be understood we never can reade that any Christians in Ierusalem besides the Apostles ever enjoyed all acts of worship especially those that are peculiar to Church Communion It is related often that they preached the Word daily in the Temple which was common to Iewes and Christians though no Jewish worship as all men acknowledge And by evident Arguments it may be proved that they never administred the Sacraments in the Temple those discriminating and distinguishing Ordinances of the Christian Church as all the most Orthodox Interpreters gather from the ensuing words where it is said They continued daily with one accord in the Temple but when they speake of the Administration of the Lords Supper it is expressed in these words and breaking of bread from house to house which is interpreted by all Divines of Sacramentall bread which phrase and manner of speaking is usually so expounded by all the Learned upon Acts the
and that their were more precious Churches in that street then in all England besides and he did confidently believe it And I was no sooner passed from him but turning on the right hand I saw many of the Independents going into the Nags-head a Taverne a little above Coleman-streete there they call their Parliament and make Committees and Chayre-men for preparing of businesses for the great Councell and for the advising of them what to do and there they order how they will deale with the Presbyterians and this is one of their meeting houses also whither the Saints resort upon all occasions to consult together about the affairs of the Church State and that is the holy drinking Schoole of the Saints for they say they are all Saints and to the pure all things are pure and therefore they must have a pure drinking Schoole But passing from Toleration-streete and leaving their drinking schoole and they together Let us consider their practices and what Master Knollys saith who tells us that some godly and learned men of approved gifts came to Sojourne in this City and preached the Word of God both publickly and from house to house and daily in the Temples and in every house they cease not to teach and preach Jesus Christ I demande of any of the Independents now whether or no wheresoever any of those gifted men preach they have not a congregation to preach to and whether or no wheresoever any of them hath a gatherd Church as they call it he hath not there â—n his meeting house a Congregation and assembly and whether or no wheresoever they have preaching of the Word and breaking of bread amongst them they have not a Church or Congregation there I am confident they will none of them deny it Yea they will acknowledge that in as many places as the Word of God is preached amongst them and the Sacraments administred that in all those they have a severall Church congregation and assembly this very reason will dictate unto any man And therefore if in this City there be many Congregations and assemblies in all those places where they preach publikely and from house to house and in every house not onely because Mr Knollys saith it but because every mans reason will convince him of it after the same manner every man will conclude That in the Church of Ierusalem there was many Congregations and Assemblies for the Scripture relates That the word of God was preached publikely in the Temple and in Solomons Porch and that the Saints brake bread from house to house and that the Apostles ceased not to teach and preach Iesus Christ in every house and therefore all Christians are bound to beleeve this because the mouth of the Lord hath spoke it yea and it is acknowledged by Master Knollys from all which it doth now evidently appear to all the world that there were many Congregations and Assemblyes of beleevers in the Church of Ierusalem which Mr Knollys notwithstanding doth wickedly deny affirming there were no more beleevers in Ierusalem then could all meet in any one place and so he not onely contradicts himselfe and fights against the very light of reason but which is more he gives the spirit of God the lye and therefore he ought by all those of the seven Churches to be severely dealt with as a wicked impostor and deceiver and ought indeeed to be thrown out of all their Congregations as a jugler and a false prophet Having thus evidently proved that there were many Congregations in the church of Jerusalem before the persecution I will by Gods assistance make good that there were also many Assemblyes under the persecution and after the persecution and this I do the rather undertake because some of the brethren have said that howsoever it could be proved that before the persecution there were many severall Assemblies yet by reason of the dispersion of the beleevers the Church of Ierusalem was so wasted and scattered that there were no more left then could all meet in one Congregation And were it so that after the scattering of the Beleevers and Christians in Ierusalem it could never be evinced and made good that there were more then could meet together in one place yet all this were nothing for the enervating of the argument for we must ever look upon the first constitution and government of the Church and what it was originally and by divine constitution and not what it was accidentally and through persecution and oppression and by the violence of men for governments of Churches are often changed from their Primordiall State through many casualties as it happened often in the Church of the Jewes and therefore in all reformations things are to be reduced to the first rule and originall pattern and we are not to look upon them as by occasion they vary and change through the injury of the times And therefore if we look into the Church of Ierusalem as she was in her youth and in her most flourishing age we shall finde her consisting of divers Congregations and many Assemblies and all them governed by a Common Councell and joynt consent of a Presbytery which must be the patterne of all Church Government to the end of the world if wee will in our Reformation conforme our selves to Gods Ordinance and to the first constitution But because I say they think it so difficult a thing to prove many Congregations in Jerusalem after the persecution I will now God willing make it evident and not onely after the persecution but even in and under the persecution and I will do it first out of that very place our brethren bring against us and by which they labour to evince the contrary the place is in the 8. of the Acts verse 1 2 4. In these words And at that time there was a great persecution against the Church which was at Ierusalem and they were all scattered abroad through the Regions of Iudea and Samaria except the Apostles verse 3. As for Saul he made havock of the Church entring into every house and haling men and women committed them to prison Therefore they that were scattered abroad went every where preaching the word From whence the brethren gather that there were no more beleevers left than could meet in one Congregation Before I come to prove my Assertion I must give some Reasons to evince and make good that this dispersion and scattering of the Beleevers here spoken of was not so generall and universall and so great as that there might not yet remain more Congregations in Jerusalem and more people then could possibly meete in any one place or two for persecution is the bellowes of the Gospell which blowes every spark into a flame so that this their division proved their multiplication at home and abroad as wee shall see after I have set down my Arguments and Reasons so that it was no cause why we should conceive that there were fewer assemblies in the Church of
I could prove there were more Beleevers in the Church of Jerusalem then could all meet in one place to partake in all acts of worship that then the controversie would bee at an end and so doe all the Independents say that I ever yet talked with Now my Brother Burton an old Disciple and Father amongst them acknowledgeth that there were many congregations of Beleevers in the Church of Ierusalem that in its infancy and childhood and proveth it by reason and arguments as that there was no place great enough to containe them all and therefore they were forced into severall assemblies and that the largenesse of the church required seven Deacons These are his owne words by which he proveth many congregations in the church of Ierusalem which was that I laboured to prove and therefore hee hath done my worke Now all men know where there are seven Treasurers there must needs be an innumerable number and multitude of Beleevers For two or three Treasurers would have served any one congregation though it had consisted of many more then five thousand as daily experience teacheth us Now that there were seâ—en at the first appointed it sheweth a mighty vast multitude of Beleevers and Saints and if in its infancy there were so many ordained how many more may wee suppose were afterward in future times made when the multitudes of Beleevers daily increased as the Scripture relateth and these I say are my brother Burtons own Arguments against himself to prove many congregations of Beleevers at that time in the church of Ierusalem which notwithstanding is that all the Independents deny Now if his brethren doe not truly conclude of him and say as they did when he writ his Protestation protested of which hee himselfe was ashamed that hee was a weake man and unfit for that busines and that hee should have left that dispute to those that had many yeares studied the question I shall be much deceived and if I have not beene mis-informed by some of that way many of the most approved of them for judgement have already given this verdict of him and that for his very vindiciae veritatis or rather falsitatis and for his Truth shut out of doores that hee was a weake man and unfit for this imployment as being a man of more passion and choler then grounded reason and argumentation and therefore would spoyle their cause But now to the matter in hand My Brother Burton acknowledgeth that the Beleevers in the church of Ierusalem were so many in the very infancy of it that for want of a convenient place as wherein to breake bread or receive the Lords Supper all together they were constrained to sever themselves into divers companies and to communicate in severall private houses which concession of his quite overthrowes the opinion of those of the congregationall way as they call it yet saith hee this severing was not a dividing of the Church into so many distinct formall Churches or Church bodies because but so many branches of one and the same particular church which though saith hee you called so many congregations yet properly so many Churches they were not as not having their distinct Officers and Members united into one Church body respectively These are his formall words So that he distinguisheth between church and congregation as Master Knollys doth betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not making them synonima's as other men and those of the congregationall way usually doe and thinkes by this his grollery to evade the dint of all Arguments that are brought to convince them The question therefore betweene me and my Brother Burton at this time is Whether a congregation and a company of beleevers communicating together in church Fellowship and in all the saving and sealing Ordinances be a church properly so called which my Brother Burton denies saying that although I called them so many congregations yet properly so many churches they were not and puts mee upon the proofe of it and therefore to gratifie my kind brother to shew how willing I am to please his humour I do undertake that work Now if I can make it appeare evince that those severall Assemblies and congregations of Beleevers in the church of Ierusalem wee reade of in the first six chapters of the Acts were so many severall churches properly so called then hee will acknowledge and confesse that my elevenor twelve sheets spent about this Argument prove no waste paper and then also the controversie betweene us is at an end and hee must turne Presbyterian Dependent if hee hath any honesty in him This then is my taske to maintaine and prove that those congregations and severall assemblies or companies of Beleevers in the church at Ierusalem were so many churches properly so called which by the grace of God and his blessed assistance I doubt not but to make good although he had sufficiently himself overthrowne the Independents doctrine by the very granting there were many congregations in Ierusalem But by the way before I come to prove what I have undertaken I will take this liberty to premise thus much if That my brother Burton speaketh of the church at Ierusalem bee orthodox divinity viz. that the severing of themselves into divers companies and into many severall congregations in severall private houses for the partaking in all the Ordinances and for the injoying of all the acts of worship that they might be the better edified makes them not so many distinct formall churches or church bodies properly so called because but so many branches of one and the same particular church the communicating and participating notwithstanding in al the which Ordinances in al ages was thought sufficient to constitute a formall church or a church body properly so called then I affirme the same may be concluded of the catholick visible church for that is but one church and one sheep-fold as being founded and built upon that one Rock Iesus Christ that onely Pastor and Shepheard of his sheepe and therefore one of these conclusions must necessarily insue upon his Principles viz. if the severing of a particular church into many congregations and assemblies makes them not severall churches or church bodies properly so called as my brother Burton teaches because it is but one and the same church and all those congregations are but so many branches of that one church then the severing of the catholike visible church into many congregations and assemblies through the world makes them not so many churches properly so called because the church of Christ is but one and the same church and all those congregations are but so many branches of that one church and so by his learning there shall now be no visible churches upon earth properly so called although they injoy all Christs Ordinances in each of them for they are but so many branches of that one church And if this bee good Divinity then let all men turne Expectants and Seekers for wee have not in the world
as yet any particular visible formed churches for all these severall congregations are but so many branches of that one catholicke visible church and a branch and a member of a church is not a church properly so called in my brother Burtons Dialect and therefore wee have no true visible churches or church bodies upon earth properly so called this I say will necessarily follow upon my Brother Burtons unsound Principles and this his opinion which I am confident upon his more serious thoughts and when he makes not such haste as he confesses he did when he writ this his book against me he will acknowledge to be very erroneous But if he shall against all reason undertake to maintaine the same doctrine concerning the Catholicke visible church he doth about the church of Ierusalem I am assured he will be highly condemned by the learnedest of his party as well as by the universall consent of all the judicious Divines in the world who I know are of a contrary judgement But I say if upon mature deliberation he shall acknowledge and grant that the severall congregations or churches of believers mentioned in the Scriptures as that of Corinth Ephesus Galatia c. and their own severall congregations in their new gathered churches howsoever he will not grant that title unto our assemblies I say if he shall but accord that both the primitive churches and their new congregations be churches properly so called or church bodies though but so many branches and members of the Catholicke visible church which yet is but one and the same church then likewise of necessity it will follow and he must yeild unto it that all those severall congregations and assemblies in the church of Ierusalem were churches properly so called though but so many branches of that one and the same particular church because as the learned know all particular congregations and churches that partake in all the Ordinances as they are similar parts of the whole church so they doe all partake of the name and nature of it and are all of them churches properly so called and therefore by the very same reason I say all those severall congregations and assemblies in the church of Ierusalem being parts of that Nationall city or Presbyterian church that one and the same church as partaking both of the name and nature of that church are all of them churches properly so called one of those conclusions I affirme will necessarily follow from my brother Burtons principles And for the better evidencing of what I have said I will adde a few words more by way of a corollary that whatsoever the whole church at Ierusalem had in it to make it the first formed church properly so called the same had all the congregations and assemblies respectively and severally considered to make every one of them churches properly so called And therefore if the whole church at Ierusalem may challenge the name of a true formed church as the Independents acknowledge then the severall congregations and assemblies respectively and severally considered might do the same and were churches properly so called For if the whole consisted of visible Saints so did every one of those severall congregations and assemblies consist of visible Saints And if the whole had the blessed Apostles in it and Christs seventy Disciples and all sorts of church Officers so had every severall congregation and assembly of that church though but a part and a branch of the whole And if the whole church inioyed all the saving and sealing ordinances and all acts of worship and continued stedfastly in the Apostles doctrine and fellowship and in breaking bread and in prayer so did every one of those congregations and assemblies severally and respectively considered And therefore when all the branches of that one particular church at Ierusalem viz every congregation and assembly severally considered and as a part were equall to the whole church in all priviledges immunities and in whatsoever is required for the making of a true formed church so that there was nothing wanting to either of those congregations that the whole church partaked in and injoyed or could challenge for the making it a compleat Church then it followeth and that necessarily that if the whole church be a true formed church and a church properly so called as the Independents confesse that all those congregations assemblies severally considered were churches properly so called This I thought good to premise And now I come to make good what I undertooke which is to prove those severall Assemblies in the church of Ierusalem to be churches properly so called which I do by this argument All such assemblies congregations as daily met together in diverse companies in the Temple and in Solomons Porch and in severall private houses in the fellowship of the Gospell and in the name of Christ and clothed with his power and honoured with Christs presence being all believers and Saints and such as gladly received the word and were all baptized and continued stedfastly in the Apostles doctrine and fellowship and in the breaking of bread and in prayer and injoyed amongst themselves in their severall congregations all the saving and sealing Ordinances and all Acts of worship and whatsoever priviledges and immunities the whole church partaked in and the which the Independents themselves repute and thinke sufficient for the making and constituting of a formed church and who also had amongst them in those severall assemblies Ministers immediately sent them of God and inspired with the holy Ghost every one of the which had the keyes of the Kingdome of Heaven given unto them by Christ himselfe with a promise to be with them to the ende of the world and that whatsoever they loosed on earth should be loosed in heaven and whatsoever they bound on earth should be bound in heaven and that his spirit also should leade them into all truth the which Ministers likewise taught them whatsoever Christ had commanded them and that daily in the Temple and in every house all and every one of them respectively and severally taken were true and compleate churches properly so called But in the church of Jerusalem there were many such assemblies and congregations as dayly met together in diverse companies in the Temple and in Solomons Porch and in several private houses in the fellowship of the Gospell and in the name of Christ and clothed with his power and honoured with Christs presence being all believers and Saints and such as gladly received the Word and were all baptized and continued stedfastly in the Apostles doctrine and fellowship and in the breaking of bread and in prayers and injoyed amongst themselves in their severall congregations all the saving and sealing Ordinances and all acts of worship and whatsoever priviledges and immunities the whole church partaked in and the which the Independents themselves repute and thinke sufficient for the making and constituting of a formed church and who also had amongst them in those severall
such as have built upon this foundation that upon the reading of any books or hearig of any arguments on the contrary side their hearts may not like the heart of Ahaz Isai the 7. 1. when he heard of the confederacy of Syria and Ephraim be moved as the trees of the wood are moved with the winde This is the discourse of that Author whose words I have related in their full length and extent not intending at this time to shew all the errors of them which would require a just volume though occasonally I shall meete with some of them and make it appeare that according to his discription of a church which he hath taken out of Master Cotteos booke of New England none of the congregationall churches at this day are compleate churches properly so called And if that also my brother Burton speakes be true then the very church of Jerusalem as I said before which he calles the first formed church was not a true formed church properly so called All this occasionally I hope to make evident In the meane time I will make use of such Arguments as the new lights from the Summer Ilands afforde me for the proving of my major proposition which was that All those Assemblies and Congregations met together in those severall houses at Ierusalem every one of them respectively and severally taken were churches properly so called And this I doe the more willingly because I conceive it will better sound in my brother Burtons eares and those of his party to heare one of their own great Rabbyes who they usually call Giants and tall fellowes then to heare me who at pleasure they stile a Pigmy and Dwarfe from his words therefore I thus argue If two or three met together in the fellowship of the Gospell and in Christs name and clothed with his power and honoured with his presence doe constitute a visible church as he asserteth and laboureth to prove in the name of all the Independents then much more two or three hundred met together in the fellowship of the Gospell and in Christs name and clothed with his power and honoured with his presence having amongst them also their lawfull Officers and Ministers and injoying likewise all those saving and sealing Ordinances within themselves which the Independents confesse are sufficient for the constituting of a Church properly so called then I say and that with far better reason that such a company doe constitute a compleat visible Church or a Church body properly so called but in the Church of Jerusalem there was not onely two or three met together or two or three such Assemblies and Congregations but at least twelve if not halfe twelve score yea innumerable in all and every one of the which they met together in the fellowship of the Gospell and in Christs name and clothed with his power and honoured with his presence and in all and every one of the which respectively and severally they had also their lawfull Officers and Ministers and injoyed all those saving and sealing Ordinances which the Independents confesse arr sufficient for the constituting of a Church properly so called Ergo all and every one of those Congregations severally and respectively considered were Churches properly so called This Argument is grounded upon the Independents owne Principles and upon their very words and corroborated with their owne reasons For what people say they in the world may bee called a Church if they may not to whom Christ hath given his power and promised his presence If the gifts of Christ be of any force if the power of Christ bee of any efficacy then they have a right to be so called Thus the Independents speake and therefore without they will renounce their owne Principles and abjure all reason and the very light of understanding given them of God they must acknowledge those severall congregations in the Church of Jerusalem to be Churches properly so called as having in every one of them whatsoever they thinke requisite and sufficient to constitute a formed Church for there were in each of them respectively such Ministers and Officers as to whom Christ had given his power and promised his presence and that to the enâ— of the world Matth. 28. vers the last They had also in all those congregations all those Priviledges Immunities and Ordinances the injoying of the which the Independents thinke sufficient to make any one of their new congregations a compleat and formed church or church body properly so called as for their Ministers and Pastors they had all the blessed Apostles amongst them and Christs seventy disciples and many other Preachers abundantly furnished with al gifts as who had gone in and out with Christ from the very beginning of his and Iohns Ministry the meanest of which was thought fit to be an Apostle as is manifest from the first of the Acts and they had amongst them also in their severall congregations many Beleevers and Saints and all of them extraordinarily gifted and qualified and such as continued stedfastly in the Apostles doctrine and fellowship and in the breaking of bread and in prayers therefore they were visible Churches I doe not with the Author say mysticall bodies the Members of the which were visible Saints such as were called out of the world and united together in their severall congregations and that with the holy covenants of Baptisme and breaking of bread to worship the Lord in all his holy Ordinances and therefore they were so many compleat churches and churches properly so called as being joyned together in the fellowship of the faith of the Gospel and having in all those assemblies and congregations severally and respectively both for matter and forme that which the Independents hold ever sufficient to constitute and compleate churches properly so called for the matter of those congregations they were visible and miraculous Saints not ordinary ones as being inspired with the Holy Ghost and having amongst them Officers and Ministers of incomparable sanctified transcendent indowments viz the holy Apostles al the which were led into all truth by the Spirit of God who spake in them and by them infallibly who had all and every one of them the Keys of the Kingdome of Heaven viz. the power of order and jurisdiction by which they preached the Gospel and ordained and constituted all other churches and gathered and formed churches both in Ierusalem and in all other cities and countries wheresoever they came And as in all those congregations and assemblies they had the materials both for Officers and Members of true compleate formed churches so tâ—â—y had likewise that which the Independents call the forme of compleate churches properly so called to speake in their owne language for they were all united and combined together in all and every one of those severall congregations by the bond of an holy covenant or covenants as that of Baptisme and breaking of bread those sealing Ordinances and they had the preaching of the Word and prayer amongst
them in all which Ordinances every one of those severall congregations did daily partake with the Fellowship of the Apostles all which in these our dayes are thought sufficient by those of the congregationall way to make any of their Assemblies a true and compleat formed Church and a Church properly so called so that wheresoever according to their owne Doctrine and Principles they inioy all these Ordinances in their severall meeting houses with a Pastor and Doctor and an Elder or two and a Deacon and three or foure good women and as many men every one of these severall Congregations challenge unto themselves though they consist but of ten or twelve the name of a formall and compleate Church properly so called and doe conclude that they are so many Churches properly so called in all which they affirme and no where else that Christ is set up as King upon his Throne And therefore if all the severall Congregations of the Independents considered by themselves respectively apart may properly in their opinion be called churches and that for the injoying but some of the above mentioned Ordinances and Priviledges that all those severall Congregations in the Church of Ierusalem did compleatly partake in then all good reason will conclude that all these severall Assemblies in Jerusalem respectively and severally considered were compleate churches properly so called and that as I said before with a great deale more and better reason by how much it is certaine that those congregations and severall assemblies of Beleevers in the Church of Jerusalem had both for Matter and Forme and all other requisits whatsoever in these our dayes can make a compleate Church or Churches properly so called And this that I have now said for the confirmation of the Major Proposition of my Argument may suffice it being grounded upon the Independents owne Principles and Doctrine so that I shall not need any more Reasons for the corroborating of the truth of the same As for my Minor Proposition they that shall reade but the first six Chapters of the Acts and the 18. of Matt. and the 28. of the same Booke and the sixteenth and twentieth of Saint Iohns Gospel shall find it sufficiently confirmed yea my Brother Burton denys not that there were many congregations in Ierusalem So that now I hope every judicious and intelligible Reader from all the forgoing Discourse will see that I have proved what I undertook viz. that there were not only several Congregations and assemblies of Beleevers in the Church of Jerusalem which all the Independents saving my Brother Burton deny but that all those severall congregations and assemblies severally and respectively considered were Churches properly so called which my Brother Burton thought a thing impossible to be evinced and that all those congregations and Assemblies notwithstanding made but one Church and were all of them under one Presbyterie governed communi consilio Presbyterorum which my Brother Burton all the Independents do acknowledge and therfore of necessity it must follow there was in Ierusalem a subordination or combining of many Churches all which neverthelesse were called but one Church as being under one government as the Churches at this day of Geneva Bazill and of the other reformed Cantons all the which consisting of many congregations or churches properly so called being united and combined together and subordinate make up but one Church in their severall Precincts after the example of the Church at Jerusalem and the other Primitive and purest Churches the government of all the which was left as a patterne of imitation to all succeeding 〈◊〉 to the end of the world to teach them to unite and combine themselves ther for the better and more orderly governing regulating of them And it is very fit that as the Mother Churches and those the most purest ones were ruled and ordered so should all the Daughter Churches be moderated and regulated in all following Generations to the full consummation of all things yea all reason will perswade any intelligible man that a Councel or colledge of grave Divines and experienced men and men of Knowledge Learning and Integrity should know a great deale better how to governe then a few giddy headed witlesse and worthlesse men women which most of the new Congregations consist of Now in all the Primitive and Apostolicall Churches wee find this kind of government as in the seven Churches of Asia the which consisted of many and severall Congregations in their severall Precincts and yet made but one Church in their particular Jurisdictions and all those my Brother Burton speaks of and which hee brings in for the making up of a compleate paterne of Church government were so governed communi consilio Presbyterorum as that of Ephesus as I shall by and by briefly prove after I have answered to what my Brother Burton hath yet to say in this busines to whose words if any credit may be given then the Church of Ierusalem it selfe which hee cals the first formed Church was not a perfect formed Church for hee accuseth that of imperfection and not that only but all the other Primitive and Apostolicall Churches saying that they were not compleate within themselves so that to make up a compleate patterne of a true constituted Church we must borrow something from each of them and he affirmes that there is the same relation betweene church and churches that is betweene the Members of the body every one having need of the other so that of necessity by this his doctrine they were all dependent by the which he doth oppose all his brethren of the congregationall way who hold and labour to maintaine not the perfection onely of every one of the Primitive churches within themselves but the parity likewise of them and the equall authority and affirme that they were all Independent which opinion of theirs my Brother Burton overthrowes making them all Dependent But let us heare himselfe speake Secondly saith hee it being no more then one entire particular Church and not any Diocesan or Provinciall Church or the Presbytery thereof classicall as you would beare us in hand it is a paterne to all particular Churches in succeeding ages and yet by your favour not so perfect as no Apostolick churches besides it should also come in to make up the patern compleat for wee must necessarily take all the Churches c. as you may see at large in his words before quoted I desire the Reader here in the second part of his answer to take notice of his expressions where First there is Petitio principii an ordinary Error amongst sophisticall dealing men hee begs the question denying the Presbytery of the church at Ierusalem to be classicall which notwithstanding the Scripture sufficiently evinceth as hath beene abundantly proved viz. that the church of Ierusalem consisted of many congregations and notwithstanding it was governed by the joynt consent and common counsell of many Presbyters to both which he accordeth and yet as if
nothing had beene granted by himself or said by me to prove it hee grollishly denieth it Secondly I shall intreat the Reader to observe how he doth not onely contradict himselfe but oppose all his brethren of the congregationall way for they all acknowledge That the church at Jerusalem and the government of that was to be a paterne of Government to all churches insucceeding times as being a most perfect paterne and the Mother church in imitation of the which Government as they pretend they mould up all their particular congregationall churches saying that as the church at Jerusalem had an absolute power within it selfe and was not dependent upon any other churches as being compleate within it selfe so ought every church in like manner after the example of that church to exercise all authority within it selfe and not have dependency on any other for in all particulars they avow the church of Ierusalem was a perfect formed church and the same they assert of all the Primitive and Apostolicall churches This I say is the Doctrine of all the Idependents besides himselfe that I ever have read or talked with yea my Brother Burton in the beginning of his Answer to his owne Argument saith that the first formed Church we finde is in the second of the Acts. Then if it was a formed Church as hee confesseth then there was nothing wanting unto it so that of necessity it must be a compleate and perfect church for that that is deficient and deformed that cannot bee said to be perfect and compleate and a formed church now if it were a formed church as he above said then it was a perfect and an entire church as all rationall men will easily and readily gather And yet notwithstanding here he affirmeth that it was not a perfect paterne and therefore saith he for the making up of a compleate paterne of church government all the other Apostolicall churches besides it must come in By which words of his I maintaine hee does not only oppose all those of his owne party who all hold the contrary but contradicts himselfe But let us heare himselfe speake of necessity saith hee we are to take all the churches of the New Testament together to make up one entire and perfect Church patern For in the Church of Jerusalem we find Election of Officers but we find not expressed that part of Discipline for casting out of corrupt Members as in the Church of Corinth and so in the rest For the Churches were not brought forth to full perfection in one day Their very constitution had a graduall growth The Church of Jerusalem had not Deacons at first till there was necessity The summe is to make up a compleat patern not only the Church of Jerusalem but that of Corinth of Ephesus those of Galatia and Philippi and the rest are to be conferred together that each may cast in its shot to make up the full reckoning so that what is not exprest in the one may be supplied by the rest to make up one Entire Platform For the Scripture consists of many Books as so many Members in one body one Member cannot say to an other I have no need of thee 1 Corinth 12. c. Thus my brother Burton confuteth all his brethren who in all their writings with an unanimous consent hold that the church of Jerusalem and all the other Apostolicke churches were prefect formed churches and absolute within themselves and Independent where as he blames them all of imperfection and sayes They must all be conferred together to make up an entire platforme which if it be not an opposing of them all and a contradicting of himselfe I referre to the Iudgement of the learned For he in the beginning of his answer said The first formed church we met with was that in the 2. of the Acts and yet he here accuseth it of imperfection and faylings and therefore not formed for at that time saith he it wanted Deacons and we finde not expressed that part of Discipline for casting out of corrupt members at any time as in the church of Corinth and the rest So that by his Doctrine here was a great defect and fayling in the Church at Ierusalem and therefore it was not a church properly so called for every church properly so called according to his learning must have not only a good Discipline but Distinct Officers and Members united into one church body respectively for these are his formall words page 11. Now a church according to their discription truly formed and properly so called is when it hath a particular Pastor and Teacher or Doctor and two to three Elders and a Deacon with ten or eleven good men and women with an explicite particular Covenant now I shall desire my brother Burton in his reply to send me word which of all the Ministers that were there at that time was the peculiar-Pastor of this formed church and which of them was the Teacher or Doctor or who were their Elders and who were their Deacons for the distinction of Officers and Members united into one church body respectively is that that makes up a formed church properly so called in their Dialect and therfore if he cannot make all that I require of him clearly appeare then he can never prove either the church at Ierusalem or any of the primitive and Apostolicall churches churches properly so called for we reade not in all the holy Scripture that any church had a particular Pastor and Doctor peculiar to it self or but two Elders and a Deacon with a small company of men and women or any particular Covenant but we reade that in all the churches there were mighty multitudes of believers and many Deacons and that they had many Presbyters set over them and church Officers to governe them in common and nothing in particular of that distinction of Officers and Members united into one church body respectively with any such Covenant which he and all the Independents say make a church properly so called and without which in their Language it cannot be adistinct and formall church properly so called from which I do with very good reason conclude and that from the new light I have from my brother Burton that either the church at Ierusalem and all the other primitive churches were not churches properly so called or well formed churches according to the new-testament forme which were impious either to thinke or say or if they were that then there may at this day be compleat churches properly so called although they have not distinct Officers and Members united into one church body respectively but serve their flocks and congregations in common So that all the bable of my brother Burton and his brethren of the congregationall way is but wickedly and unchristianly to abuse the world and to delude poore people when they demande such things of their brethren as essentially necessary for the constituting of a church properly so called as God never required at his
peoples hands and of which there is neither precept nor president in all the holy Scriptures for this distinction of Officers they call for in all churches and many other things they rigidly exact of us for the compleating and forming of a church after the New-Testament forme were not in the church of Ierusalem the mother church and yet it was by my brother Burtons confession the first formed church and that in the judgment of all the Independents besides himselfe a perfect church at that time But because he requres of me to shew him distinct Officers and Members united into one body respectively in all the severall congregations in the church at Ierusalem without which he affirmeth they were no formed churches properly so called I desire of him likewise that he would shew me that distinction of Officers and Members in that whole church that he demands of me in its parts without the performing of the which all that he hath written is nothing and he must of necessity grant that the church at Jerusalem was not a church properly so called if that distinction I say of Officers and Members be essentiall to the compleating of a church or churches For he confesseth at that time he calls it a formed church they had no Deacons and all the Independents that ever I have seene or talked with say they reade of no Elders in the church at Ierusalem till the 12. of the Acts which was a long time after the first forming of this church and we reade not at any time of any particular Pastor or of any Doctor or Teacher ioyned with that Pastor as is usually in the churches of the Congregationall way but that upon all occasions all the people applyed themselves to all the Apostles and and said Men and brethren what shall we doe and that they continued in the Doctrine and fellowship of all the Apostles and that all things were transacted by the common Counsell of all the Apostles and that they all laid their hands in the Ordination of the Deacons upon each of them we heare nothing I say of any particular Pastor or Teacher or of any Elders all this while and yet by my brother Burtons Doctrine it was a formed church then and we neither heare nor reade also any thing of an explicit particular Covenant which the Independents call the forme of a church neither doe we reade of many things they now rigidly require of all such â—s desire to be Members of their new Congregations practised in that Church I shall therefore cordially desire of my brother Burton seeing the underwriters his tributaries have given him leave as he saith in his Truth shut out of doores that he should baulke no truth he shall meet with in the plowing up of the Scripture but should Preach every truth I say he having obtained this Christian liberty of his Benefactors and truth being now no more in prison that he would candidly and plainly without any reserve Doâ—eâ— ad triarios redieritres tell me the next time I heare from him who was the particular pastor in the church at Ierusalem who was their particular Doctor or Teacher who were their Elders who were their Deacons seeing my brother Burton denieth any congregation to be a church properly so called if it have not its distinct Officers and Members united into one church body respectively for these are his words therefore I put him upon this to prove and without proving it all that he hath hitherto writ both in this book and in his vindication will all prove but waste paper to use his own language I am confident he will not say that Iames or Peter were their Pastor or Teacher or that any of the Apostles were the Pastor or Teacher of that particular church for they were the Universall Pastors of the visible Catholicke church and were extraordinarily sent into all the world as the Scripture recordeth therefore they could not be either the particular Pastors or Teachers of that church for as the Independents teach they must be fixt and should not leave their charge and Flocks neither can my Brother Burton tell which were their Elders for the Independents say they reade of none in the church at Ierusalem till the twelfth of the Acts and therefore according to their doctrine they then had none and it seemes to be my brother Burtons opinion â—or he â—aith the Church at Jerusalem wanted that part of discipline of casting out of corrupt Members which if they had had Elders they could not have wanted and for Deacons my brother Burton acknowledgeth that at that time he calleth it a formed Church they had none So that by this I have now said I beleeve it will be a difficult if not an impossible thing either for him or any of his fraternity to shew me that distinction of Officers and Members in the whole Church at Ierusalem which he requires I should shew him in the several branches congregations without the which notwithstanding according to his learning it cannot be a Church properly so called and so then the church at IerusaleÌ„ it self was no church properly so called Therefore when he is at plow again as now I understand he is I desire him that he would furrow up this truth unto me and shew me that distinction of Officers and Members withall I desire to be resolved how he comes to make this distinction of Officers and Members united into one church body respectively to be the forme of a Church when his brethren of the congregationall way make an explicite particular covenant to be the forme of a Church and the Members and Officers to be the materials onely of a Church All these truths I desire and that earnestly that my brother Burton at his next going to plow he would lay open and discover unto mee and then I will conclude of him that he is a singular tiller and a very good husbandman in Christs field his Church or otherwise hee will never be fit either to make a compleat Independent Country courtier or an absolute Independent Gentleman but he shall be a Haberdasher in the small wares of Independency and with those I perswade my selfe he will be best able to trade with But in the mean time till I heare from him I will affirme that if it be true he saith That the Church of Jerusalem wanted Deacons and Church discipline and an explicite particular covenant and many other good things they require of us for the compleating of a church or churches properly so called then that Church was not perfect and compleat and yet we read not that the Saints of those times made any separation from their publike Assemblies and Congregations though they wanted Officers and Discipline and many other things required now by them so that we may learn from those primitive and holy Christians that we ought not to forsake the publike Assemblies of the Saints for want of some part of Discipline or for want of some Officers
or for want of many things they now exact of all Christians for the compleating and moulding of them into Church bodies pro perly so called for we read That in the Church of Jerusalem they were perfectly converted and were Saints indeed and yet that for some wants they made no separation rent or schisme from their brethren but that they dayly met together in their publick Assemblies as in the Temple and in Solomons Porch and from house to house openly and that in all love and charity with one accord And yet if my brother Burton and the Independents may be beleeved they had neither Deacons nor Elders nor distinction of Officers nor a great part of Discipline nor many other of their requisites So that from the pious and godly example of those glorious Saints I learn this lesson That rents and scismes are not to be made amongst brethren for some failings in any Churches yea though there be some defects not onely in Officers and Members but a very want of Officers themselves and of a good Discipline also in any Church or Churches and that they that do make rents and divisions have a great deal to answer for Withall I learn that it may be a true Church though there be a failing in Discipline and a want of some chiefe Officers and Members For my brother Burton acknowledgeth That the Church at Jerusalem was a formed Church although it wanted both Officers and Discipline and all those things they now require of all such as desire to be made Members in their new Congregations And therefore if this he now preacheth be solid and orthodox Divinity and if he may be credited in what he writeth as there was at that time no just ground of separation from their publike Assemblies for want of those things so there is now in these our dayes no just cause of separation from our Assemblies if there be indeed a reall want of discipline and Church Officers which we might long since have injoyed had not he and his brethren hindred our happy begun Reformation Especially I say we ought not to separate when there is no failing or want in any dominative or fundamentall pointe of Religion necessary to salvation and where all the counsell of God requisite to eternall happinesse is dayly publikely taught in every one of our Congregations and Churches all which the Independents themselves do acknowledge we want not Besides it is granted by all orthodox Divines that Discipline makes not for the esse but the bene esse of a Church Yea the Independents themselves hold That Officers in a Church make not for the esse but the bene esse of it as the New Lights from the Summer Islands apparently delucidate For they say Though the Officers all dye yet the Church ceaseth not to be a church But to return to the matter in hand Whereas my brother Burton affirmeth that the Church at Jerusalem wanted Discipline and that it had not Deacons at first and that the Churches were not brought forth to full perfection in one day and that their very constitution had a graduall growth I maintain that in all he asserteth he is not onely exceeding erroneous and ignorant but understandeth not the very doctrine of the Independents who are all against him in those his assertions for they all acknowledg and in express words affirm it in their writings that all the Officers of the church were virtually in the Apostles saying they were Pastors Teachers ruling Elders and Deacons c. And therefore they wanted neither Deacons nor Elders if their concession be true nor any church Officers which is point blank against my brother Burton his opinion They confesse likewise that all the Apostles and every one of them had the Keyes of the Kingdome of Heaven that is the power of order and jurisdiction viz the key of knowledg and authority And therefore they had also in the church of Jerusalem that part of Discipline of casting out corrupt Members They acknowledge in like manner that all the Apostles had equall power amongst themselves and that they had authority over all the churches as having the care of all the churches who were committed to their charge and that they left both the Presbyters and people in their several churches to the exercise of all their particular rights impeached neither of them of their liberties And they do also confess that as Paul by his own authority did excommunicate Hymeneus and Alexander 1 Tim. 1. ver 20. and others so might the other Apostles have done if they had had the like occasion given them and might have put any church not only in mind of their duty and reproved them for their neglect of Discipline but have injoyned and commanded them also to have put it in execution as both Paul did the church of Corinth and Saint John the seven churches of Asia which were all well constituted and well and perfect formed churches by their first constitution and brought forth to full perfection in one day so as they had no need of a graduall growth as my brother Burton affirmeth All these things I say the Independents do accord unto And all reason will perswade any well grounded Christians That the church of Corinth was a perfect church at its first constitution before the incestuous person appeared in it and the same they will say of the other seven churches in Asia before the doctrine of the Nicolaiâ—tans and that of Baalam and Jezabell sprung up in them and before those luke-warme Laodiceans appeared and all the other offenders there spake of all the which were so far from adding any perfection to those churches as it was a deformity to them all to have such creatures and failings amongst them and it was reputed their great sinne to connive at them and suffer them to be amongst them and in their bowels which by their first constitution they had power to have cast out For it is well known that all those churches at their first plantation and founding had all of them their Presbyters and Elders and all other Members and Officers as consisting of Saints and had in all those severall churches both the power of order and jurisdiction and the power of the Keyes and this in their first constitution and therefore had no neede of a graduall growth but were all brought forth to full perfection the first day contrary to my brother Burtons doctrine And it is confessed likewise by the Independents and by my brother Burton himselfe That where there are Church Officers as a Pastor and Teacher with an Elder or two and a Deacon and where there are a few visible Saints if they amount but to the number of twenty nay if they be but ten or twelve gathered together according to their method that there is a compleat formed Church where Christ is set up as King upon his Throne and that this Church is clothed with Christs power and honoured with his presence the which
all of them necessarily be conferred together for the making up of a compleat paterne so that every one of them was to bring in its shot to make up the full reckoning that so what is not expressed in the one may be supplied by the rest to make up a compleat platforme These are his formall words adding with all That as the Scripture consists of many bookes and the body of many members and one Member cannot say to the other I have no need of thee 1 Cor. 11. So it was amongst the Apostolicall churches they had all need one of another I say my brother Burton in his thus speaking is not only against the opinion of all the Independents for the which I am assured thâ—â— will sharply reprove him but Volens Nolens concludes that all the Primitive churches were necessarily dependent one upon another as the severall Members are in one body which is that that all those of his party peremptorily deny though indeede it be an Evangelicall truth as I shall god willing abundantly prove in examining the government of all those churches my brother Burton enumerateth as that of Corinth Phililppi those of Galatia and the rest with that of Ephesus all which he brings in for making up of his compleat paterne and all the which I will take notice of though he and his Schollers will take no notice of my indefinite enumeration of those that were baptized by Iohn the Baptist and Christs Disciples to be formed into a Church or churches I say although he will take no notice of my enumeration I will take notice of those churches he enumerateth and prove them all Classicall and dependent upon their severall Presbyteries and that there was not an Independent church such as they describe unto us in the world in the Apostles time nor before our dayes nor never such a whimsie taken notice of before this doting age of the world I shall also take notice of his words for matter of comfort to us poore Presbyterians who the Independents tearme at every word an Antichristian brood who may not think it much nor be offended with it but rather rejoyce when they accuse our churches not to be well formed churches after the new testament forme and when they say that our churches are not perfect churches and churches properly so called for here my brother Burton a Master illdependent censureth and judgeth not onely the congregations in the church at Ierusalem to be no churches properly so called but the whole church of Jerusalem it selfe for want of a great part of Discipline and for want of Officers and blameth all other Churches accusing them likewise of faylings and imperfections saying that they must be all conferred together for the making up a compleat platforme which is in plaine English to say they were all defective and not compleate and formed churches which indeede is a horrid peece of blasphemy and deserves condigne punishment from all those of his party And truly as it is a matter of wonder to see when men once desert and forsake the truth what errors out of pride and giddinesse they soone fâ—ll into so it may exceedingly rejoyce and comfort us that in all their aspersing of us and daily calumniating our Churches for some faylings and imperfections as they conceive and in their denying of them to be true formed churches for in this we are like sufferers with all the Primitive and Apostolicke churches all the which my Brother Burton accuseth of imperfection and for faylings so that if he will censure them it is no wonder they not only condemne all our churches for Antichristian and not well formed Churches but separate from them as from so many Synagogues of Satan for so they tearme our Assemblies But now to take notice of my brother Burtons enumeration The sum of all saith he to make up a compleat paterne not onely the Church at Jerusalem but that of Corinth and those also of Galitia and that of Philippi Ephesus and the rest are to be conferred together to make up one entire platforme Thus he Now then if it can be proved that all these Churches my brother Burton enumerates as that of Corinth Philippi those of Galatia of Ephesus and the rest did consist of many and severall congregations within their severall Precincts and yet were all of them governed by the Common Councell of their severall Presbyteries and all of them notwithstanding made but one Church iâ— their severall jurisdictions and that all those Churches I say were Classically governed and were all dependent upon their severall Presbyters as being subordinate to them and likewise subject to the Synodicall Decrees at Ierusalem then it will follow that all churches in succeeding ages to the end of the world are to be so governd for all these churches make up an entire and compleat paterne or platforme of governing all churches for future ages as my brother Burton granteth I shall therefore desire the reader it being a businesse of so great importance to give me leave as I proved the Church of Ierusalem to consist of many Congregations or Churches which my brother Burton calls branches of that Church therefore necessarily depending upon the stock So now briefly to evince that all those Churches my brother Burton enumerats consisted likewise of many Congregations and were all Classically governed And then I will also prove that according to the Independents definition of a Church their very Congregationall Churches and Assemblies are not true Churches properly so called and withall I shall make good by Gods assistance and that from their own Principles that they are Dependent All which I will doe in order And first I will begin with the Church of Samaria which is one of the rest my Brother Burton saieth must be taken in for the making up a compleat platforme This City of Samaria was the Regall City and the Palace or Chamber of the Kings of Israell and was one of the greatest Cities then in the world and next to Ierusalem the famousest in all Palestine and one of the greatest in all Canaan for extent and it must needs be a great one that could entertaine the whose Assyrian army at one time and it was exceeding populous as all the stories of the Kings and Chronicles witnesse in the which we know there was a true Church in Christs time and that planted by Christ himselfe as we may see in the 4 of Iohn where we reade that our Saviour converted not onely the woman of Samaria but many more who were made beleevers by his Ministry as they themselves acknowledge and testifie and to this Church were many thousands added by the preaching and miracles of Philip for it is said of them Acts the 8. vers 6. 10. 12. 14. that all those that had bin seduced by that Jugler Simon Magus which were in no small numbers every one of them being undeceived by the preaching and wonders of Philip now believed and were baptized so that there
whiles with their scriblings they trouble the world in making rents and schismes in church and state But heare yet how hee cavilleth the church of Ierusalem saith hee cannot bee a paterne to all churches for then all Churches must have seven Deacons and must bee all subject to some one Church because things in question were there debated and determined and sent to other Churches to be observed and in regard also that that Church was infallibly guided by the Holy Ghost in which respect the resolution of that Church was with authority it pleased the Holy Ghost and us which no particular Church since can ever say In these respects saith hee it followes then that the Church of Ierusalem remaines not in all things a patterne for other Churches for a paterne must bee in all things imitable and perfect Thus my Brother Burton makes a noyse to little purpose contradicting all those of his owne party that I ever yet read or talked with who all acknowledge that the Church of Ierusalem was a paterne to all churches and from the example of that church as they pretend they forme and governe all their churches and labour to reduce all to that paterne and ground all their proceedings upon the Plat-forme of that church and doe all as they affirme in imitation of that holding Synods to bee one of Gods ordinances and ground it upon the meeting of the Apostles and Elders in the 15. of the Acts and yet my Brother Burton here maintaineth the contrary as his words sufficiently declare for which his grollery I beleeve all those of his Fraternity will give him little thankes and blame him for his so great haste in answering mee who in his wise Epistle to the Reader saith I hasted at last as fast as before I was slow if possible to recover our brother so that it seemes hee made more haste then good speed according to the Proverbe Canis festinans caecos parit catulos and will have cause at leisure to repent for hee hath by this his jugling and conjuring quite rased the foundation and overthrowne the whole Fabrick of the new Bable of Independency which his brethren had beene so busie and diligent to lay erect maintaine and uphold and that from the example of the Church of Ierusalem But it will not be amisse to examine his trifling reasons of this his gain-saying and denyall that the Church of Ierusalem cannot be a paterne to other churches for then saith he every Church must have seven Deacons and all Churches must be subject to one Church and to the Decrees of that Church which they cannot be there being none now infallibly guided Thus my Brother Burton out of the acumen of his wit disputes at randoun after the very same manner did the Prelates in their generation dispute against the godly people they termed Puritans when they alleaged the example of Christ and the blessed Apostles in receiving of the Sacrament of the Lords Supper as that they all received it either sitting or using a Table-gesture and therefore that all Christians and Christs Disciples were bound to imitate and to follow his and the Apostles examples rather then Antichrists as a paterne set downe to them of receiving the Holy Communion to the end of the world To which the Prelates and those of that faction replyed that if the Puritans would make Christ and his Apostles in receiving the Lords Supper a paterne for their imitation then they must always celebrate it in an evening and that after supper and in an upper roome and in a private house and not in publick and then they must never exceed twelve or thirteene communicants and they must be all men and no women and an hundred such other toyes they brought to prove that the example of our blessed Saviour and his holy Apostles was not to be a paterne of imitation for the receiving of the Lords Supper to all Christians in succeeding ages and after the same manner doth my brother Burton now trifle to no purpose For as the example of Christ and the blessed Apostles was a paterne in respect of substance and not in every circumstance which was never required so was the church of Ierusalem in respect of substance and not in every circumstance to be a paterne to all churches for their imitating to the end of the world As for instance The church at Ierusalem had liberty given them by the Apostles to nominate and make choyce of Deacons when there was a necessitie of such Officers to nominate and make choyce of as many as they thought sufficient for their occasions And in this it was a paterne to all churches in succeeding ages that they likewise if they had need of Deacons might make choyce of holy and godly men and of approved integrity and of as many as they had need of whether fewer or more and as often as their occasions required no church being limited for the number and as the Apostles onely in that church ordained the Deacons and not the people so the Ministers and Presbyters only in all churches should doe the same And as upon any difference amongst the brethren that are joyned together in church Fellowship as it hapned then betweene the Grecians and the Hebrewes Acts 6. about their widowes who they thought were neglected in the daily Administration they made their appeales to the Apostles for redresse so in this the church at Ierusalem is a patern to all other churches upon any occasions of such or the like difference to appeale unto their severall Presbyteries and as they willingly submitted themselves to their determination so when the Presbyters command or appoint any thing in the Lord and according to his word the people are to yeeld willing subjection obedience to their order and in their so doing to make the church of Ierusalem their paterne and as in the church of Ierusalem there were many congregations and churches and all these were combined together and subordinate to one Presbyterie in this also the church of Ierusalem is to be a paterne to all churches in succeeding ages that they may doe the like in imitation of that church which is for ever to be a paterne to them and as upon occasion then certaine men went downe from Iudaea to Antioch Acts 15. 1. and troubled the people there and in other churches with words subverting their soules saying that they must be circumcised and keepe the Law vers 24. pretending they came from the Apostles and had a command from them of their so doing so that upon this the churches sent unto the Apostles and the Elders at Ierusalem for the determination of this busines in debate waited patiently for their resolution without making any rents or schismes in the church and as the Apostles and Elders of that church and of other churches called a councell and Synode and there disputed and debated the matter with arguments and reasons searching the holy Scriptures What was the good will
words which I have set downe at large omitting many other such expressions the summe of them briefly is this that all the Ministers of the Church of England that are not in their combination doe deny disclaime and preach against Christs Kingly Government over mens consciences and churches and are no better then the persecuting Jewes that made a mocke scorne and ludibry of Christ and that all the people under their Ministry are men unconverted or at least converted but in part wanting the maine thing to wit Christs kingly office men visibly out of the covenant of grace who have not so much as an outward profession of faith who deny Christ to be their King to whose persons and infants the very Sacraments and seales of grace with all church communion may and ought to be denyed Now I referre my selfe to the judgement of all learned and impartiall Christians whether there can be uttered with the tongue or pen of men any more injurious unjust raâ—lings and revilings or more untrue and false accusations against their brethren For all those godly Christians through the thrâ—e Kâ—ngdomes can witâ—esse the contrary who by the pâ—eaching of the Word and Gospel have beene converted by the Ministry of the chuâ—ch of England Yea the Independents themselves and my brother Burton if they will no belye the truth must acknowledge next under God their conversion to the Ministers of the church of England for none but converts and beleevers are to be admitted into their new congregations and I never yet heard that the Independent Ministers converted any and therefore when my brother Burton accuseth all the Ministers and beleeving people of the church of England to be enemies of the Lord Jesus when they all indeavour to set him up upon his Throne as King it is a most horrid wickednesse in him and those of his party to beare false witnesse against their Neighbours and so to calumniate and revile the true servants of the Lord by which they come to take the Devils office upon themselves and become all of them false Accuâ—ers of the brethren Raylers and Persecutors and Seducers and therefore no Saints Yea it is ordinary with my brother Burton as can be proved both to speake and print untruths and notorious falsehoods but passing many of them by in some of his last bookes as Truth shut out of doores and in this his Booke called Vindiciae veritatis which may bee more properly stiled Vindiciae mendacii in the 24. page speaking there most maliciously against learned Master Edwards and my selfe hee saith that hee by his pen and preaching and that I by my pen labour to take an order that the Independents shall have no Pulpits to preach in at all Witnesse saith he that late mis-rule at your towne of Colchester upon your bookes and T. E. his preaching by which words of his hee would make the deluded people beleeve that there was some great Persecution stirred up at Colchester against some Independent Ministers there to hinder them from preaching in their Pulpits which is a most notorious falshood the contrary of which is true for the Independents made a mis-rule in the very Church against Master Edwards and openly reviled him in the congregation using many rayling speeches against him and that against all the Laws of Christianitie and civilitie and had almost by their barborous carriage against him raysed a tumult in the Towne to the disturbance of them all had it not timely by the wisedome of some beene prevented So that it may easily be perceived what the Independents would doe against the Presbyterian Ministers if the authority were once wholly in their hands when they so timely begin where their faction is any thing powerfull yet such is the boldnesse or rather impudencie of these men that when they are the only Persecutors of others and the Raysers up of tumults and commotions against the faithfull Ministers of the Gospel they falsely spread it abroad that they are persecuted by us and not suffered to come in our Pulpits as my brother Burton doth here accuse the good people of Colchester and those of Alderman-bury as if they also had shut truth out of doors when notwithstanding it can by a cloud of witnesses from Colchester bee proved that the Independents made the mis-rule and that my brother Burton shut himselfe out of doores at Aldermanbury and yet hee untruly accuseth them of that crime of persecution and this is the generall practise of all the Independents falsely to accuse and calumniate their brethren and my brother Burton and Iohn Lilburne are Masters in this art and therfore surely they can be no Saints without Devils be Saints for so the holy Scripture calleth such I have cited some of my brother Burtons expressions I shall now set downe some of Iohn Lilburnes language concerning both the Ministers and beleevers of the church of England In his Letter to my brother Prynne to omit many of his rayling and violent calumnies there against the Ministers hee saith that they are the sworne enemies of Iesus Christ yea the profest enemies of their anoynted Christ and in his one of his Pamphlets which he made in prison which he lately againe set forth upon more mature deliberation hee hath many most unchristian bitter and unsavery expressions and so apparently untrue that every child can say hee is a notorious calumniator and Lyer Some of them I will here set downe amongst other things hee speaketh of the church of England and of the faithfull hee thus uttereth himselfe affirming That the Church of England is a true whorish Mother and that they that are of her were base begotten and bastardly children and that shee neither is nor never was truly married joyned or united unto Jesus Christ in that espousall band which his true churches are and ought to be bnt is one of Antichrists nationall whorish Churches and Cities spoken of Revel 16. 19. c. That the Church of England is false and Antichristian and as shee is a false and Antichristian church shee can never make true Officers and Ministers of Iesus Christ and absolutely denies that conversion and confirmation and building up in the wayes of God are wrought by the Ministry of the church of England for how saith he can they build them up in that which they themselves are ignorant of and enemies unto for as Jannes and Jambres withstood Moses so doe these men also resist the truth c. and further asserteth that as hee hath taken paines by the word of God and demonstrable arguments grounded thereupon to prove the church of England antichristian so hee promiseth to all the world that hee will in the strength of the Lord of Hosts for ever separate from Church Ministry and Worship of England and all and every one of them as Antichristian and false And concludes that all the Ministers of the church of England are not true Ministers of Christ but false and Antichristian Ministers and that our
Church we read of is Acts the second that consisted onely of visible Saints and yet had neither Deacons nor Presbyters at that time nor distinct Officers and Members united into one Church body respectively and wanted that part of Discipline also of casting out corrupt Members as my brother Burton asserteth pag. 10. So that by this it evidently followeth That those Congregations that consist of visible Saints though they have not distinct Officers within themselves and want Discipline may be true formed Churches after the New Testament form as the Church here of Jorusalem was which at that time it was a true formed Church by my brother Burtons confession had no Deacons nor Elders nor dictinstion of officers members nor that part of Discipline for casting out corrupt Members and yet I say notwithstanding it wanted all these things by their own concession it was at that time a true formed church that because the Members of that Church consisted of visible Saints from all which I may draw these two infallibleconclusions The First that all such congregations as consist of visible Saints such as beleeve the Gospel and make profession of the Christian Faith and are baptized and continue stedfastly in the doctrine of the Apostles in breaking of bread and in prayer are true formed Churches after the New Testament forme although they want both distinct Officers and Members united into one Church body respectively and although they want that part of discipline for casting out of corrupt Members This first conclusion I say I infallibly gather from the Independents doctrine The second is this That whatsoever Congregations and Assemblies they be that have both distinction of Officers and Members and Church discipline and all other outward performances if the Members of them bee not visible Saints they are not true formed Churches after the New Testament forme for all true formed Churches after the New Testament form are such as consist of visible Saints without which they are but shadows of Churches and no true churches for substance but all the Independent congregations are such as only glory in outward performances consist not of visible Saints Ergo. And this shall suffice to have spake to all that Mr Knollys I. S. my Brother had to reply against all my Arguments for the proof of my first Proposition viz. that there were many Congregations and severall Assemblies of beleevers in the Church of Ierusalem in the which they injoyed all acts of worship and all the saving and sealing Ordinances amongst themselves and that before the persecution and under the persecution and after the persecution And now I come to what Master Hanserdo I. S. and my Brother Burton have to answer to my second third and fourth Propositions insuing and after I have dispatched that worke I will then in like manner reply to whatsoever either Master Knollys I. S. or my brother Burton have to say to all my Arguments concerning the gathering of Churches and touching the liberty of conscience or the toleration of all Religions and because they are not so large in their answers to them as they were to my fore-going reasons and to speake the truth speake little to the purpose but for the overthrowing of their owne opinion and for the corroborating of mine I shall be the briefer in them But first I will set downe my Propositions and shew how farre the Jndependents assent unto them and I will then also faithfully relate their owne words so far as they are for their purpose or any way make against my Arguments or are in any respect advantagious to their cause My second Proposition now followeth viz. That all these congregations and severall Assemblies made but one Church And for proofe of this I shall not need to use many words or any great dispute for the brethren themselves acknowledge that all the beleevers in Jerusalem were all Members of that Church and they accord farther that it was but one Church And it is manifest out of the holy Scripture for it is said they that were converted were added to the Church and therefore Members of it and that they continued in the Churches communion and in the Apostles doctrine and put their estates in the Churches common treasury and â—hose Officers for the Church and all this I say our brethren doe acknowledge and take this fellowship of these Members for a paterne of ordinary Church-communion and therefore this my second assertion is without controversie it being in expresse words set downe in the 2 3 4 5 6. chapters of the Acts and many places in the same Storie and assented to by the brethren To this Proposition and the Reasons of the same Master Knollys in the eleventh page of his Pamphlet thus replyes To which J also saith hee consent but the brethren have not acknowledged neither bath the Doctor by Scripture proved that in this one Church of Jerusalem there were divers Congregations and severall Assemblies of Beleevers and therein I must manifest my dissent from the Doctors opinion promising him if he shall soundly prove it in expresse words of Scripture which he hath undertaken I will acknowledge it This is all Master Knollys hath to say to this Proposition I will first therefore reply to him and in doing that insert my brother Burtons answer to it with what I. S. hath to say and answer to them all in order Now whereas Master Knollys affirmes that the brethren have not acknowledged nor the Doctor by Scripture proved that in this one Church of Jerusalem there were divers Congregations and severall Assemblies of Beleevers in all hee saith I am most assured all that shall without prejudice reade my fore-going Arguments and seriously weigh and consider what my Brother Burton Master Knollys and I. S. have written will conclude That Master Hanserdo is a man of very shallow capacity and of as little honesty and no way to be credited in what either hee saith or writeth Neither ought Master Knollys in this controversie especially when the debate is yet sub Iudice to bee both party witnesse Iury and Iudge in his owne cause as all wise men will gather and therefore I leave it to the judgement of the learned whether or no I have not by Scripture sufficiently proved there were many congregations and severall Assemblies of Beleevers in that one Church and whether I have not by expresse words of Scripture and from my brother Burtons and Master Knollys his owne words abundantly evinced it all this I say I leave to the judgement of all impartiall and understanding Christians who I am confident will grant that I have sufficiently proved there were many congregations of beleevers in the Church of Jerusalem and therefore I challenge Master Knollys his promise and expect that hee should acknowledge his error and so relinquish his fond opinion of Independency which if he doe not hee cannot be an honest man and a true Saint as not keeping his word for David describing a
true Saint Psal 15. verse 4. saith of such an one that hee sweareth to his owne hurt and changeth not Now if hee bee in the number of those Saints and will keepe his promise hee will abandon his tenent of the congregationall way But because Master Knollys so peremptorily asserts that the brethren have not acknowledged that there were many congregations and severall Assemblies of Beleevers in the Church at Ierusalem I shall desirehim and all those of his fellowship to hear my brother Burton who esteems of himselfe as none of the weakest brethren but accounteth himselfe a Champion and therefore cometh out to dare all the world of Presbyterians and yet hee in the name of all that Fraternity acknowledgeth that there were many assemblies of Beleevers and Saints in the Church of Jerusalem and this his book is allowed of and highly approved of by many of them And if I have not been mis-informed it was licensed by their Batcheler of the black-art of Il-dependency that shotten hering in divinity who alloweth of all their other Pamphlets and sets his Imprimatur to them So that what he licenseth is approved of by them all Now I desire Mr Knollys and I. S. and all those of his society to listen unto their great Rabbi old Harry my courteous and learned brother whose words are these in the ninth Page of his Answer The first formed Church saith he we finde is in the second of the Acts which though consisting of five thousand yet it was one entire particular Church and not Churches and they continued dayly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in one place together v 1. and in the Temple ver 44. 46. growing from an hundred and twenty Acts 1. 15. to three thousand more chap. 2. 41. and then in all five thousand ch 4. 4. and all these but one Church which assembled together to hear the word in the Temple and though they wanted a convenient place so spacious as wherein to break bread or to receive the Lords Supper all together so as they were constrained to sever themselves into diverse companies in severall private houses to communicate yet this severing was not a dividing of this Church into so many distinct formall Churches or Church bodies being but so many branches of one and the same particular Church c. These are my brother Burtons words in the name of all his brethren and therefore they may abundantly satisfie Mr Knollys and all men that the brethren have acknowledged there were many Congregations of beleevers in the Church of Jerusalem But for the farther confirmation of this truth that the brethren have acknowledged there were severall assemblies of beleevers in the Church of Ierusalem I will unto the testimony of my brother Burton add the testimony likewise of another faithfull brother against whom I presume Mr Knollys can have no just exception so that this truth being confirmed by the mouth of two approved and seraphicall witnesses the brethren can never doubt of it any more and this witnesse is one Saint Hanserdo one of Saint Georges for England his Chaplaines a man worthy of esteeme who usually preacheth on horseback to the Country Courtiers all the the truth as he said of the Gospel And therefore I know Mr Knollys will give great heed to Saint Hanserdo's testimony concerning this matter and he touching this point in the tenth page of his learned book saith that the Apostles and all the Beleevers in the Church of Ierusalem met together with one accord in one place to wit the Temple and in Solomons Porch and brake bread from house to house domatim and thus they did quotidie day by day c. From the which two testimonies the one of my brother Burton the other of Saint Hanserdo all intelligible men may easily gather that there is very little credit at any time to be given to what Mr Knollys or those of his party shall affirme either concerning the judgment of their brethren or what they shall relate concerning other men For he in the name of them all asserteth these two things The first touching themselves viz. that the brethren meaning all the Illdependents have not acknowledged that there were many congregations in that one Church at Ierusalem The second concerning my selfe of whom he saith that the Doctor hath not by Scripture proved that there were severall assemblies of Beleevers in that one Church Now for the latter of his assertions I have not only from Scripture proved it but from my brother Burton and Master Hanserdos their owne concessions made it good viz. that there were many Congregations of Beleevers in the Church of Ierusalem And therefore I do to all the world accuse Master Knollys of calumny and dishonesty And for the first of his assertions viz. That the brethren have not acknowledged it for the conviction of him of an apparent untruth in this my brother Burton and Saint Hanserdoes testimonies do it for me for in their above mentioned words and that in the name of all the Independents and that in books approved of by many of that way in those I say my brother Burton conceptis verbis saith that though it was but one entire Church yet for want of a convenient place so spacious as where to break bread they were constrained to sever themselves into divers companies in several private houses to communicate And Saint Hanserdos his testimony is as full as my brother Burtons for he saith the Apostles and beleevers met day by day in the Temple and in Solomons Porch and brake bread from house to house that is they did communicate from house to house or in every house So that Saint Hanserdos witnesse to prove many assemblies is most evident So that both these brethren in the name of all their fraternity acknowledge there were may Congregations of Beleevers in the Church of Ierusalem and that in severall private houses and my brother Burton saith moreover that they were so many branches of one and the same particular Church Now I refer my selfe to all the world whether there be any regard at any time to be given either to Master Knollys or any of his faction when he and they at pleasure dare publish such notorious untruths as these for he in the name of all the Independents affirmeth that the brethren have not acknowledged that there were many congregations of Beleevers in the Church of Ierusalem when my brother Burton notwithstanding and Saint Hanserdo have in expresse words and that in the name of all their fraternity asserted That when there were but five thousand yea but three thousand beleevers for the largnesse of the Church at that time and for want of so spacious a room as could contain them all to injoy all acts of worship they were then forced to sever themselves into divers companies and that in several private houses and to break bread from house to house So that for Mr Knollys and those of his way they are not
to be regarded for all they of that fraternity are generally so given to tell untruths that for my part I never believe them neither when they say true nor when they ly for they wil ly by the day by the night But out of my brother Burtons and Hanserdoes words and that in the name of all their brethren I desire the Reader to observe what they both grant And first to consider my brother Burtons expressions for he in them accordeth to these three things viz. First That the Church of Ierusalem was but one particular Church Secondly He acknowledgeth that there were divers companies of Beleevers and that in severall private houses in that Church which did dayly communicate in Gods Ordinances severally Thirdly He asserteth that all those companies in those severall private houses were but so many branches in that one and the same particular Church Now in the second place I shall desire all men duly to weigh Saint Hanserdoes words in his reply to my second proposition and there he aaknowledgeth that the Church of Ierusalem was but one Church notwithstanding in the same page he granteth that that Church consisted of diverse Congregations for he acknowledgeth that they had a congregation in the Temple that is one place and he grants also they had an Assembly in Solomons Porch that is another place and he acknowledgeth moreover that they brake bread from house to house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domatim and thus they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quotidie day by day Here Hanserdo assigneth innumerable places more then the Temple and Solomons Porch wherein the beleevers at Ierusalem communicated and partaked in all acts of worship and that every day and those places were as he assignes them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from house to house or in every house for so it is translated by all interpreters and confessed by Mr Knollys So that when Saint Hanserdo hath acknowledged that the beleevers in Ierusalem were in such multitudes that besides the Temple and Solomons Porch wherein they met every day to heare the word they brake bread and heard the word dayly also from house to house and in every house then he in this doth accord with my brother Burton that there were divers Congregations and severall Assemblies of Beleevers in the Church at Ierusalem which Master Knollys neverthelesse denyeth affirming that the brethren have not acknowledged it nor the Doctor by Scripture proved it when Saint Hanserdo neverthelesse Vna fidelia duos parietes hath done both For first he acknowledgeth there were many Congregations there Secondly he proveth it by Scripture as out of the first 5 chapters of the Acts So that Master Knollys I hope will not hereafter say that the brethren have not acknowledged that there were many Congregations in Ierusalem But I do verily beleeve that Master Knollys and all the brethren of the Congregationall way when they shall duly and maturely consider what my brother Burton and Saint Hanserdo have acknowledged will give them little thanks for their paines for their doctrine is not onely contrary to all the Independents principles but totally subverteth and overthroweth the tenent of the Congregationall way For all the Independent Ministers through the World preach up and publish in all their Pamphlets that in all the Primitive Churches there were no more beleevers in any one of them no not in the very Church of Ierusalem it selfe then could all meet together at one time and in one place to communicate in all Acts of Worship And this doctrine they have broached to all people wheresoever they come perswading them that this is Gods way and the Gospell way and the right way of gathering Churches and therefore they call it the Congregationall way affirming that all the Apostolicall Churches we read of in the holy Scriptures each of them in their severall Cityes and Precincts consisted but of as many as did all meet in one Congregation and this they call Gods Ordinance And many of the brethren both assembled and not assembled have been heard say and promise that if it could evidently be made appear unto them that there were many Congregations and diverse Assemblies of Beleevers either in the Church at Ierusalem or in any other of the Apostolicall Churches that then they would relinquish their opinion of Independency and acknowledge that the Congregationall way had not any warrant and footing in Gods word and that the opinion of the Presbyterians concerning the combining of many Congregations under one Presbytery and their Dependency upon it and their making of a subordination of many Assemblies under one Aristocracy to be governed by the Common Councell and joynt consent of many Elders was Gods Ordinance This I say all the Independents that I have ever talked with or or by relation heard of have promised and by protestation engaged themselves that if it could be made appear unto them by the word of God that there were many Congregations of Beleevers either in Ierusalem or in any of the Primtive churches that then the controversy amongst the brethren would be at an end Now although I have in the foregoing treatise sufficiently evinced and made it evident that there were many Congregations of Beleevers in the Church of Ierusalem and that they were all dependent upon that one Presbytery yet because it is the chief point of controversie between us and the which being sufficiently cleared is that that will put an end to the whole debate and because also Mr Knollys hath so peremptorily affirmed That the brethren have not acknowledged that there were divers Assemblies of Beleevers there for his farther satisfaction and for the satisfaction of all those of his party and for the satisfaction of all men and that at last the brethren may be the more fully convinced of the error of their wayes and that the simple people also may be undeceived I shall desire them all seriously to weigh and consider what both my brother Burton and Saint Hanserdo are forced to confesse though I must needs say thus much of them both That they withhold much of the truth in unrighteousnesse as I shall by and by make appear but this I say I desire all men advisedly to weigh what they are both constrained to acknowledge First therefore I will again set down my brother Burtons words and in the second place I will repeat Saint Hanserdoes expressions For my brother Burton his words are these They were saith he constrained to sever themselves into diverse companies in severall private houses to communicate and which is more he granteth That those severall companies were but so many branches of that one and the same particular Church c. thus he Master Hanserdoes words are these All the beleevers saith he in the Church of Ierusalem met together with one accord in one place to wit the Temple and in Solomons Porch and brake bread from house to house and that day by day these are Saint Hanserdoes own words Now I
of these baptized persons were of the Church of Ierusalem and for ought I know saith he or the Doctor either many of those baptized persons might be in the other Churches of Iudaea yea the most of them and but few in Ierusalem it may be no more but those hundred and twenty mentioned Acts 1. 13 14 15. to whom were added about three thousand soules And in the ninth page he saith the text well considered onely holds forth that the number of men was made up five thousand Thus he So that in the reckoning of my brother Burton and Master Knollys the whole number of beleevers in Ierusalem at first and last was but five thousand in all Now I refer my selfe unto the judicious and godly Reader whether these men have not made false Musters or no to use some of I. S. his language and whether or no my brother Burton and Master Knollys have not with-held the truth from the people in unrighteousnesse Rom. 1. And whether they have not done most sacrilegiously unjustly and wickedly in thus robbing the Church at Ierusalem of so many thousand Members For first they subduct and cut off all those that were baptized by Iohn the Baptist and Christs disciples and all those devout men and true worshippers in Ierusalem spake of in the second chapter and take no notice of them Secondly whereas it is related in the second chapter verse 47. that besides those three thousand soules that were converted by Peters Sermon that the Lord added daily unto the Church such as should be saved they subduct and cut off those likewise and make no mention of them And whereas in the fourth chapter the number of those that were converted by the second miracle and sermon is related to be about five thousand men they cut off three thousand of these also and whereas in the fifth chapter it is said that Beleevers were more added to the Lord multitudes both of men and women that is to say many more great Assemblies and Congregations then were before all those in like manner they subduct and pare off and whereas in the sixth chapter it is related that the word of God increased and the number of the disciples multiplyed in Jerusalem greatly and a great company of the Priests were obedient to the faith all those likewise they defalcate with all the other increases of multitudes the Scripture speaks of with the many ten thousands recorded in the 21. chapter neither doe they make any mention of them or take any notice of them but casting up the whole summe they bring in the totall reckoning and number of all the Beleevers in the Church of Ierusalem at first and last to be but five thousand in all and all this they have done out of their perverse wilfull and obstinate wickednesse to the end they may deceive the ignorant and simple people which is a most horrid sinne and wickednesse in them thus to juggle who they could not delude if they were indeed truly informed and did not they and their complices with-hold the truth from them in unrighteousnesse for were the people truly informed that in the Church of Jerusalem there were many ten thousands al intelligible yea but ordinary understanding men and women yea very children would conclude That they could not then all possibly meet in one congregation or a few to partake in all acts of worship and therefore of necessity they must be distributed into divers congregations and assemblies all which notwithstanding made still but one Church and therefore they would gather that they must necessarily be combined under one Presbyterie and be dependent upon it This I affirme every rationall creature would from grounded reason be able to gather if they were rightly instructed whether therefore it be not the highest point of dishonesty both in my brother Burton Master Knollys and all those Teachers of the congregationall way thus to abuse the people and whether this be not in them all to with-hold the truth in unrighteousnesse I leave it to the judgement of all the truly godly and such as make conscience of their wayes and dealings And now I come to what I. S. that Groll hath to say to my second Proposition for hee must be answered also or else he will exceedingly triumph In the 11. page of his Flagelli hee hath these words by way of answer I am not saith hee satisfied by any thing that hath beene alleaged by the Doctor that the Church of Jerusalem consisted of many congregations and assemblies and that upon the scruples before instanced Thus I. S. expresseth his non-satisfaction in that place and in the tenth page for farther answer hee thus declareth himself First saith he you say the brethren themselves acknowledge that all the Beleevers in Ierusalem were all Members of that Church If you meane that Church spake of Acts the 15. 4. J deny and say it is a grosse presumption and begging of the question to say that wee acknowledge all the Beleevers in Ierusalem to be Members of that one ministring Church especially if you reckon all Iohns Disciples and converts to those Beleevers for as there was a good space of time after there were multitudes of Beleevers ere there was such a Church so for any thing hath yet beene brought to the contrary it is probable enough that the true Beleevers which were not so many after you have cut off Iohns converts I meane those that did sticke in Iohns Baptisme which were multitudes and temporary Beleevers which ceased to walke with Christ which were not a few and strangers which did afterwards disperse themselves into severall countries those that did remaine at Ierusalem did gradually grâ—w up unto Church fellowship and it amounts to no lesse then to the former begging and presumption that which sollowes viz. that this Proposition is manifest out of the Scripture viz. that they that were converted are said to be added to the Church For what saith I. S. if that be to be understood of the Church Catholick and not a particular church It may not be denied that the word Church is often so used in the New Testament and it is suspicious that the three thousand converted at once were not so soone instructed in church fellowship as converted c. Thus worshipfull Sir I. S. disputeth whose words are a very farrago of errors and vanity by which hee sufficiently declareth unto the world that hee is in the number of those Masters Saint Paul speaketh of 1 Tim. chap. 1. verse 7. who desiring to be Teachers of the Law understand neither what they say nor whereof they affirme and confident I am that there was never a more arrogant and a more presumptuoas sot that ever put pen to paper then this I. S. and whose words are guilty of more ignorance and fuller of the emptinesse of selfe conceitednesse and more lyable to exception for hee is not only a stranger to the Independent doctrine and to the Church of Jerusalem hee
may we suppose were then in the Church at Ierusalem when many more great congregations and Assemblies of Beleevers were dayly added to that Church and when the holy Word of God in expresse termes in the 21. chap. of the Acts saith There were many ten thousands of beleevers there without all controversie there must needs at that time be a mighty many of Assemblies and Congregations and yet in the very infancy of it and when there were but five thousand beleevers as my brother Burton and Saint Hanserdo do both witnesse they then had divers Assemblies and Congregations and communicated in severall private houses and brake bread from house to house that is to say in every house And therefore I have now great hope that not onely Mr Knollys will confesse the brethren have acknowledged That there were many Congregations and Assemblies of beleevers in the Church of Ierusalem but that Sir I. S. his scrupulous conscience also will be satisfied about this point especially when it commeth ratified not onely by Scripture but by the testimony and witnesse also of my brother Burton and Saint Hanserdo But if Sir I. S. shall still persevere in the error of his wayes and shall be so far from beleeving that there were many Congregations and Assemblies of beleevers in the Church of Ierusalem as he will yet swear there were no more Saints there then could or did dayly all meet in one place or congregation then I will conclude of him that he is a gentleman very fit to be made a Knight of the post whether I send him to be whipped out of his grolleries Having for the gratifying Mr Knollys and Sir I. S. and for the undeceiving of all cordiall and well affected Christians and such as desire to know the truth been the more large in this controversie I shall now refer my selfe and all that I have said concerning my first and second propositions to the judgement of every indifferent Reader whether I have not sufficiently proved not onely that there were many congregations of beleevers in the Church at Jerusalem but that it is likewise acknowledged by the brethren that there were many Assemblies of them there if any credit may be given either to my brother Burton or to Saint Hanserdo and if they shall judge that I have sufficiently proved it both from Scripture and Reason and from the testimony of two prime witnesses of the Independent party against whom there can be no just exception by any of the Congregationall way they being of their own fraternity Mr Henry Burton and Saint Hanserdo by name I shall again challenge Mr Knollys his promise who hath ingaged himselfe That if I could by the expresse word of Scripture evince there were many congregations of beleevers in the Church at Jerusalem that he would relinquish his grollish opinion of Independency Now therefore when I have done it both by Scripture and the two witnesses above specified I say again I challenge his promise and if he notwithstanding all I have writ will not abandon this his error I shall never esteem him to be either a man of faith or common honesty and shall for ever hereafter proclaim both himself and all such teachers as he is fighters against God and his truth and resisters of his holy Spirit and such as withhold the truth from the people in unrighteousnesse And so I conclude this second Proposition and come now to see what they have to say to the third My third Proposition is this viz. That the Apostles and Presbyters Governed Ordered and Ruled this Church consisting of many congregations and Assemblies by a common Councell and Presbytery This is my third Proposition which is evident out of many places of the Acts and sundry other places of holy Writ some of which with my Arguments I shall here relate in order as they were first set down in my book called Independency not Gods Ordinance the which Mr Knollys I. S. and my brother Burton indeavoured to Answer unto And after I have faithfully related the Arguments I deduced from those severall Scriptures by which I then made good my third Assertion I shall also truely set down the Answer of Hanserdo Knollys and I. S. to all those Arguments The places therefore of Scripture with my Arguments gathered from thence are these following Acts 11. 27. And in those dayes there came Prophets from Ierusalem to Antioch and there stood up one of them named Agabus and signified by the Spirit that there should be great dearth through all the world which came to passe in the dayes of Claudius Caesar then the Disciples every man according to his ability determined to send reliefe unto the brethren that dwelt in Iudaea which also they did and sent it to the Presbyters by the hands of Barnabas and Saul Here in these last words we see that the Presbyters and none but the Presbyters received the Almes for it is said They sent it to the Presbyters by the hands of Barnabas and Saul which sufficiently proveth That the Presbyters in all Churches were the men in government as who had the Ordering and authority of appointing unto the Deacons how they should distribute those monyes that they might be best improved and disposed of which is an act of government as all men that know what belongs unto government will acknowledge Now should it be granted that these Presbyters here spoken of were the Presbyters of Iudaea which notwithstanding is not specified but onely the distressed brethren in Iudaea yet had it been in expresse words set down That the Almes had been sent to the Presbytery of Judaea the Presbytery of Ierusalem must necessarily have been included in it as being the Metropolis of Iudea and it was an ordinary thing for the Churches that were abroad and particularly that of Antioch to send to the Apostles and Presbyters of Ierusalem as we may see Act. 11. ver 22. and Act. 15. And by all probability Paul and Barnabas brought these Almes to the Presbyters of Ierusalem for he in the fifteenth chapter of his Epistle to the Romans maketh mention of a contribution that was made in Macedonia and Achaia for the poor Saints in Jerusalem Whether the Apostle saith he was going to Minister unto them and desired the Romans to pray for him that he may be delivered from the unbeleeving Jews and that his service for Jerusalem might be accepted of the Saints which by the learned Interpreters is generally taken that Paul speaketh of this time and that they were then sent to Ierusalem from Antioch But howsoever it should be understood that these almes were sent to the Presbyters in Iudea yet these two conclusions necessarily result from it The first that this expression comprehends also the Presbyters of Ierusalem as being the chiefe City of Iudea The second that the Presbyters in all Churches were the men to whom the government and ordering of businesses was committed and in whose hands the power and authority lay of
Presbyters or in common councell with them those actions I say were done and acted by men which were Apostles but not as they were Apostles exclusively so as they might not act them under another notion neither will our brethren affirme it for if the Apostles did preach take the trust of the goods of the Church ordaine Officers as Apostles exclusively and in an extraordinary way and as by a priviledge peculiar to themselves it would follow from thence that none may doe any of those things but Apostles which the Brethren will not assent unto as for some instances In that ordination of Deacons in the sixth of the Acts the Apostles there acted partly as Apostles and partly as Presbyters for in constituting an Office in the Church which was not before they acted their Apostolicall authority but in ordaining men to that office which the Church had chosen they did act as Presbyters and there is no doubt but the Brethren will yeeld to this for if they will not grant that the Apostles did herein act partly as Apostles partly as Presbyters they must then accord that they acted either onely as Presbyters or onely as Apostles If onely as Presbyters thence it will follow that all Presbyters have power not onely to ordaine men but to erect a new office in the Church If onely as Apostles then hence is no warrant for Presbyters so much as to ordaine men into any office nor for so much as to meet together to consult about acts of government either in a Presbyterian or in a Synodicall way and by this meanes all Church government would speedily be overthrowne Neither is it a difficult thing in our Brethren or any other man to distinguish betweene these two for looke by what infallible rule they make some thing in the practise of the Apostles to bee not onely a patterne and president for imitation but even a proofe of institution yet decline other things practised by the same Apostles as things not onely by institution not commanded to us but not permitted to bee imitated by us By the same rule they may infallibly distinguish betweene what they acted as Apostles and what they acted as Presbyters and as ordinary Counsellors Iudges and Governours and withall they may infer and conclude that what they acted as Presbyters and by joynt and common consent it was to give a patterne and president to all Presbyters and Synods in all succeeding ages and as the taking in of the consent of the Church in the choice of Deacons Act. 6. was to give a patterne for the sufferage and voice of the people in all Churches to the end of the world in chosing of their Deacons so for another instance as there were many Congregations in the Church of Ierusalem and divers Assemblies and all these congregations made but one Church and the Apostles and Presbyters who were Officers governed that joyntly and by a common Councell as our Brethren acknowledge Here likewise they left a patterne and president to all ages for severall Congregations and Assemblies in a Citie or vicinity to unite into one Church and for the Officers and Presbyters of these Congregations to governe that Church joyntly in a Colledge and Presbytery And for a third instance as the Apostles and Presbyters meet together in a Synodicall way and the Apostles in that Assembly acted not by an Apostolicall and infallible spirit no more then the Presbyters did as when they were writing of Scripture but stating the Question and debating it from Scripture in an ordinary way as it is at large discussed in Acts 15. which wee never reade they did when they writ the Scripture and having by disputing arguing and searching the Scripture found what was the good and acceptable will of God thereupon they determined the question saying it seemed good to the Holy Ghost and us as the Assembly now of Divines or any other for ought I know upon like assurance of Scripture warrant may doe In this action also and their so doing the Apostles and Presbyters left an example and president to all the Presbyters in all succeeding ages what they should doe upon the like occasions for the deciding of controversies and differences of opinions in Religion viz. To congregate and meet together in some one place to state the questions and to debate from Scripture and to follow the written Word as their rule in all things and whatsoever they doe to doe it by joynt consent and the the Common-councell of them all or by the most voices but in all these their proceedings they must ever cleave to the rule of the Word of God or warrantable authority and evidence of reason deduced from thence as then the Apostles and Presbyters did yea the very name of the Presbyters in Jerusalem signifieth the Iudges Counsellors Magistrates and Rulers of that Church who had the Keyes committed unto them as well as the Apostles and by their place were more peculiarly overseers of that Church as they were tyed unto it then the Apostles as the Presbyters of Ephesus were in that Church and were assigned in their severall places to execute their office and to looke to their particular charges in the government so that whether the Apostles were present or absent the Presbyters had the government laid upon their shoulders and if the Apostles themselves had taught contrary to this Constitution or an Angel from Heaven Gal. 1. I am confident the Presbyters would not have obeyed them nor have relinquished their authority neither ought they but would still have kept that rule power and authority which God had put in their hands so that for my owne particular I looke upon the Apostles in all these severall actions and in all those acts of government joyned and met together with the Presbyters as I looke upon Counsellors and Iudges in the great Councell of both Kingdoms where all the Iudges have equall power and authority in decisive voting and doe verily beleeve that the Presbyters sitting at any time in councel with any one or more of the Apostles did act as authoritatively as the Apostles themselves and I am ever able to prove it and make it good against any man that the Presbyters might as well conclude It seemed good to the Holy Ghost and to us as well as the Apostles and may say we have written and concluded as well as the Apostles As any two or three of the Parliament whether of the Lords or Commons may as well say wee have made such an Ordinance as any twenty of them or the whole Councell and that without disparagement or impeaching the dignity of any when they joyned with them in that worke and assented to it and in this very notion I looke upon the Presbyters in Ierusalem joyned with the Apostles and consider them as in my contemplations I looke upon the Lords and Commons now sitting in the great Councell as the grand civill Presbytery of the Kingdome where all binding Ordinances are to bee
cause of the opinion of Independency when notwithstanding it is manifest that those very churches were not Independent but made their appeale to the Apostles and Presbyters at Ierusalem upon all occasions as that of Antioch and it is said that the Apostles and Presbyters came together to consider of that matter which meeting of the Apostles and Presbyters for Synodicall acts of Government is no weake proofe of their meeting for Presbyteriall acts of Government unlesse men will suppose that they who were carefull to assist other churches did neglect their owne Churches committed to their peculiar charge and took no course or care for the governing of them Yea Act. 15. 2. it doth most certainly prove a Presbyteriall government in Ierusalem out of the which place I thus argue Where the Apostles and Presbyters did governe and many Congregations were by them ordered and governed yet so that all these congregations were one Church there was a Presbyteriall Government but in the Church of Ierusalem the Apostles and Presbyters did governe and many Congregations were by them governed yet so that all these Congregations were one Church Ergo in the Church of Ierusalem there was a Presbyterian Government all which is sufficiently manifest out of the places above specified and from all the former discourse For in the 21. chapter it is asserted that there were many ten thousands of beleevers in Ierusalem which could not all be contained in a few places but must of necessity be distributed into many and severall congregations and assemblies all which notwithstanding made but one Church as is evident Act. 8. verse 1. and many other places the which congregations could not be one politique ministeriall Church except onely because they were united under one Presbyteriall Government and therefore of necessity the Church of Jerusalem must be Aristocratically and Presbyterially governed yea the very mentioning so often of the Preebyters meeting together proves that they met together about acts of Government from which I thus argue That Scripture which proves a Presbytery in Jerusalem or an Association of Presbyters in that Church proves that the Presbyters of the Church of Ierusalem did meet together for acts of government and did really governe that Church But the places above quoted prove a Presbytery in Ierusalem or an Association of Presbyters in that Church Ergo they prove that they did meet together for acts of Government and did really governe that Church and that the Church of Ierusalem consisting of many Congregations was Presbyterially governed For the Major the Brethren cannot deny it for the very name of Presbytery signifieth a company or common-councell of rulers governours and magistrates now all men know that governours in common cannot do their duty but must of necessity neglect the work committed to them if they do not meet together for acts of Government Neither can they deny the Minor unlesse they will deny the Scripture for that expresly declareth that Iames and the Presbyters met together and our brethren take their warrant from that place for their Presbyters meeting apart from the multitude to consult and to prepare matters Yea it is not onely set downe that Iames and the Presbyters met together which had it onely been for the entertainment of Paul it is an argument sufficient to convince any rationall man that if the Presbyters would meet together for a salutation they did much more meet for acts of government But I say it is not onely specified that the Presbyters met together but what they did in consultation in that their meeting and what they acted upon deliberation and that was to advise Paul and to direct him what he should do which councell of theirs was not lax but restrictive and binding verse 23. Do therefore that which we say unto thee By all which it is evident that they met about acts of Government when they gave an order and rule to Paul himselfe how he should behave himselfe at that time and we reade that Paul followed their councell and submitted himselfe to their order by all which it is most apparent that the Church of Ierusalem was ordered and governed by the joynt consent and Common Councell of Presbyters though consisting of many Congregations and was Presbyterially governed But I further thus argue Where there were many Assemblies in Jerusalem and many Presbyters and these Assemblies were all one Church and these Presbyters all of them Presbyters of that one Church there of necessity there were many Congregations under one Presbytery and that Church was presbyterially governed but in the church of Jerusalem there were many assemblies and many presbyters and those Assemblies were all one Church and those Presbyters all of them Presbyters of that one Church Ergo in the church of Jerusalem there were many congregations under one presbytery and that church was presbyterially governed For the Major no man of sound reason or judgement will deny it And for the first part of the Minor that there were many Assemblies in that Church it hath sufficiently been proved in the foregoing discourse and is evident out of the 21. chapter where it is said there were many ten thousands And for the other parts of it that the Church of Ierusalem was but one Church and that all the Presbyters there were Presbyters of that one Church the Brethren themselves do acknowledge it and they do also accord and grant that the Church of Ierusalem was governed by a Presbytery and that it was Presbyterianly ruled but withall they conceive the church of Ierusalem to consist of no more beleevers than might all meet together in one place and congregation so that the difference between us and the brethren is not whether the church of Ierusalem was Presbyterianly governed or no for that they do acknowledge and would have their churches governed after that manner but this is the debate between us and them whether there were no more beleevers in the church of Ierusalem then could all meet in one congregation which is their opinion but whether or no it hath not by the foregoing discourse been sufficiently proved that there were more congregations and assemblies in the church of Ierusalem and a greater number of beleevers then could all meet in any one place or congregation and that all these were under one Presbytery that I refer to the understanding Reader to judge of And this shall suffice to have spoken of the third conclusion or proposition And now according to my promise I will faithfully set down whâ—t Master Knollys and I. S. have to say to these my arguments And in the first place I will begin with Mr Hanserdo who pag. 11. and 12. thus replyeth to my first argument The words of this Scripture Acts 11. ver 27. saith he which the Doctor maketh use of to prove his assertion are these ver 30. and sent it viz. the reliefe to the Elders by the hands of Barnabas and Saul Here in these last words saith the Doctor we see that
the Presbyters and none but the Presbyters received the Almes which sufficiently proveth that the Presbyters in all Churches were the men in government To the which argument of mine Master Knollys page 11. replyeth as followeth It is not denyed by the brethren saith he that the Presbyters in all churches were the men in the government of the Churches in which they are Elders But this I conceive by the Doctors favour doth not prove it to wit because the almes were sent unto the Elders Much lesse doth that Scripture prove that the Apostles and Presbyters governed and ruled the Church in Ierusalem by a common Councell and Presbytery But in the 15. chap. ver 2. 4. 6. 22. and and chap. 16. 4. and chap. 21. 17 18. The Presbyters of Ierusalem by name saith the Doctor are expressed These are Master Knollys his own words with his reply and answer to my first argument by which I proved my third assertion in the which I shall desire the Reader to consider what he denyeth and what he granteth It is not denyed saith he by the Brethren meaning the Independents that the Presbyters in all churches were the men in the government of the churches in which they are Elders Take I pray his own expression He acknowledgeth that the government in all churches was committed to the Presbyters and that it lay only in their hands as to whom it was solely delegated so that he granteth as much as I contended for by that argument by which all judicious and understanding men may now perceive that Mr Knollys and the brethren do accord unto this truth viz. that the people have nothing to do with the government of the churches in which they are Members so that I have as much assented unto by him and all the brethren as I desire by the which if I am not mistaken he hath utterly excluded the people in all their seven new churches and in all their new gathered assemblies of the congregational way from any hand in the government of the churches For saith he it is not denyed by the brethren that the Presbyters in all churches were the men in the government of the churches in which they are Elders So that hereafter I hope the brethren will not be so inraged against me if I beleeve as the seven new Churches beleeve and as all the brethren of the congregationall way beleeve those confiding men when Master Knollys saith that it is not denyed by them that the government in all Churches is laid upon the Presbyters shoulders and therefore not upon the peoples So that now there is little need of farther contesting between us about this businesse seeing he granteth that the Presbyters in all churches ought to have the government of them But it will not be amisse a little to take notice of the contentiousnesse of the mans spirit who grants the thing and yet wrangles about words and that wretchedly and poorly and therefore I shall desire the Reader to consider what he denyeth in my argument with the reason of it viz. these two things First that this doth prove it to wit because the almes were sent unto the Elders Secondly that that Scripture proveth that the Apostles and Presbyters governed and ruled the church in Ierusalem by a common Councell and Presbytery These two things Master Knollys affirmes will not insue from that portion of Scripture upon which I grounded my argument Now before I come to reply to both these cavills of Master Hanserdo I shall take this liberty to say unto him that as he is a meere novice in Divinity and a foreiner to all good learning so he is but a sucking polititian not knowing either his Primer in that art or his Catechisme in Theology or any thing in the government either of Church or State which is one of the grand errors and heresies of all his fraternity who while they pretend to learning and would perswade the world they are excellent Statesmen and Grandees in Government they will in time prove themselves as they are indeed a company of grolls and ninnyes and I hope yet to see that day that they wil be as much exploded bafled out of their fond whimsies as ever the Prelates were or any distempered Sect in the world But that all men may the better see the truth and discerne Master Knollys his errors and the groundlessenesse of his denyall of my argument who saith it doth not prove that the presbyters were the men in government because the almes were sent unto the Elders and that the Apostles and Presbyters governed and ruled that church by a common councell and presbytery because the relief was sent unto the Presbyters I shall now upon this occasion speak something concerning politicks and shew wherein the soveraign power and authority in all governments consists and in whose hands it resides and what are the essentiall properties or rather parts of Government in either of them So that wheresoever they are exercised in any country or common wealth those men only who are invested with them or to whom they are betrusted either immediately by God himself or by the election or choice of the people the soveraign authority in those severall governments lies and is deposited in their hands that mannage them and in no bodies else but such as are allowed of by their appointment or good liking and love And if men will then seriously consider and weigh the government secular in all States and Countries and compare the Ecclesiasticall with them which without any offence they may do the truth will more gloriously shine forth and the strength and force of my Argument will be the more obvious to every intelligible creature Now all men know that have either read or observed any thing in Politicks and the government of the world that in whose hands soever the legislative power lyeth so that they can either make or enact new Lawes and Statutes or repeale or abrogate any old ones and ratifie both with sanctions and who have also the power of life and death and the authority of punishing all Prevaricators against their Lawes all men I say know that the soveraigne power and authority resides and lyes soly and only in those mens hands that exercise it And this is the first essentiall part or property of soveraigne and supreame authority in any state and that declares unto all men who are the men in government there The second Essentiall part of soveraigne power in any government consists in this that they can erect and create new Offices and new Officers within their jurisdictions and set up new Courts and Iudges and can conferre Names Honours and titles of Dignity upon them severally and invest them all with power and authority to execute their severall places Offices and Iudicatures and this is the second essentiall property of supreme authority in any state so that in whose hands soever this power resides they onely are the Rulers in that government and no other
Doctor might have also considered that the brethren even the whole Church the multitude how many soever the Doctor can make of them were present as well as the Presbyters Acts 15. 4. 12. 22. 23 25 27 28. and so have made the brethren the multitude even the whole Church Independent also and the Doctor might as well have affirmed that the brethren even the whole Church might say it seemed good to the holy Ghost and to us Thus Master Knollys pleaseth his own humour in heaping up a senselesse and confused multitude of words and that onely to delude the people But should I make a full discovery of all the errours of this his babble and nonsense and give a full answer to them truly I might make a very large discourse I will therefore study brevity and answer him in a few words though I will omit nothing worthy to be taken notice of But by the way I may say thus much that this his answer is nothing to the purpose and his reasons are as vain frivilous and fond as by the sequell will appear But whereas he denyeth that the Apostles though they be called Presbyters acted as Presbyters and that they cannot therein be a pattern and president for Presbyters it is a meer begging the question and a fond trifling in a serious and weighty matter when it was sufficiently proved and that out of the holy Scripture that the blessed Apostles were not onely called Presbyters but that they were Presbyters really as well as virtually which the Independents themselves deny not and that they acted also as Presbyters at Jerusalem that is as ordinary rulers and officers in all acts of government as also in that Councell in the 15. of the Acts for otherwise their example could not indeed have been a pattern of government to all Ministers and Presbytes in all succeeding ages if in either of them they had acted as extraordinary men by a transcendent and superlative power and by an inimitable authority and as men immediately assisted by the holy Ghost as when they wrought Miracles and when they writ the holy Scripture Now that the Apostles in all those acts of government were and are to be a pattern to all Ministers in the ages to come all the learnedst of the Independent tribe and all their brethren of New England do acknowledge it and take the ordination of Deacons and Elders in their new Churches from the example of the Apostles in the sixth of the Acts and the fourteenth chapter of the same book and they acknowledge and accord that Synods and Councells in like manner are one of Gods Ordinances and ground it upon the Apostles and Presbyters meeting in the 15. of the Acts and take their example for a pattern and president of gathering into Synods and Councells upon the like occasions all which they could not do if the Apostles in all those acts of Government had acted and managed them onely as Apostles and in an extraordinary way with a transcendent and infallible authority and by a speciall dispensation from heaven and as only peculiar unto themselves as miraculous and extraordinary governours So that whiles Master Knollys fights against the truth and against mee he with the same weapon wounds his own cause and overthrows the Independents doctrine who from the examples of the Apostles though extraordinary men take their ordination of Deacons and Elders and of calling Synods And therefore in the first place this may serve for the discovering of his ignorance and futility As for his reasons of his denyall that the Apostles cannot be a paterne and president for Presbyters because the Apostles as he saith had the care of all churches and the Presbyters were limited and confined to their particular charges they are foolish and vain and make nothing for the enervating or weakning of my argument for it doth not follow as the learned well know that because the Apostles in some respects were extraordinary men and rulers therefore in all acts of Government they did nothing ordinary or for the imitation of other Church governours I say this can never follow with any good reason neither will any judicious man thus argue because the Apostles were extraordinary men and officers therefore they did not the acts of ordinary governours whereas when they assembled themselves about the affaires of the Church and for the good of it it was for this very end and purpose that they might leave an example and president to the ages to come and to all Ministers that should succeed them of doing the like and therefore we are ever to consider the Apostles in all acts of government to have acted as ordinary governours and rulers and for a president and pattern to all Ministers to the end of the world But whereas Master Knollys grollishly saith that the Apostles were Independent in the Government of all the Churches and that the Presbyters of Jerusalem and Ephesus and all the Churches were Dependent upon the Apostles and the Apostles onely Dependent upon Christ by whose spirit they were alwayes guided in the government of their Churches and therefore they said Acts 15. 28. It seemed good to the holy Ghost and to us In every sentence I might say word there is an error For first the Apostles were not Independent at all no more then the Presbyters but they were ever tyed unto the word of God and his revealed will and that by Christ himself who said John 5. search the Scriptures and Luke 14. They have Moses and the Prophets let them hear them Yea Saint Peter 2 Epist chap. 1. v. 19. teacheth us That we have a more sure word of prophecy whereunto we do well to take heed c. So that the Apostles themselves were tyed to the Scriptures And Paul the great Apostle of the Gentiles in the 24. of the Acts and in many other places makes the Law and the Prophets the rule of his faith professing that he beleeved all things according to them So that when Peter swarved from that rule began amongst the Galatians to halt temporize Paul resisted him to his face and accused him openly of prevarication Nay which is more so far they were from being independents that they were alwayes to follow the guidance of the spirit they were not to move but as he directed Act. 16. Yea the Apostles themselves were subject to the Presbytery at Ierusalem and were to give an account of their actions to them at any time as we may see Acts 11. where Peter was questioned and was forced to give in his answer for satisfaction the other Apostles also were subject unto that Presbyterie and gave an account how they had spent their time amongst the Gentiles yea Paul himselfe received orders from the Presbyterie in Ierusalem Acts 21. and was ruled by them yea they were not onely subject to the Church in Ierusalem but to all other Churches also and were sent on their message at any time For Peter and John were
name of the King or Emperour and for any Magistrate or any Court to issue out any writ warrant mandate or summons in their owne name and by their owne authority makes them fall into a Praemunire and makes them guilty laesae majestatis so that all warrants run in the name of the King or Emperour and whosoever fayleth in this kind as not to command in the Kings or Emperours name doth make himselfe a Delinquent and this if I am not mistaken was one of the charges against the Prelate of Canterbury that hee issued out writs and summons in his owne name or in the name of his Court. Now Christ is the eternall King of his Church that immortall and mighty Potentate in whose name all the Prophets of old â—ssued out all their warrants and mandates speaking ever to the people in the name of the Lord saying thus saith the Lord nothing was done in the name of the Church or in the name of any creature in those dayes and God never changed the stile of issuing out his warrants neither did Christ resigne his regall dignity or put it into the hands of the Church but is still their King and he keepes the same tenure still all through the New Testament as well as through the old commanding that all should be done in the name of God saying Matth. 28 19. Goe ye therefore and teach all nations baptizing them in the name of the Father and of the Sonne and of the Holy Ghost teaching them to observe all things whatsoever I have commanded you and loe I am with you all even to the end of the world amen By the way take notice the very Apostles themselves were limited what to preach they might not exceed their bounds they must teach nothing but what Christ the King of his â—hurch commanded them but Christ never taught his Apostles or any of his true Ministers to issue out any thing in their owne name for that was the custome of all false Teachers neither did hee ever teach them to issue out any thing in the Churches name or say unto them at at any time what you doe in all Administrations let it be done in the Churches name Christ I say taught nothing of all this that is but the new blasphemous stile of our new gathered churches and of our new church officers who J. S. sayes must exercise their authority Iurisdiction in the name of the church whereas Christ our King and Law-giver as in the place above quoted so in Mark 16. v. 17. In my name saith he they shall cast out Devils c. all in the church was to bee done by all the faithfull Ministers and people of God in Christs name the King of his church And so S. Peter accoring to his Masters command in his Sermon in the 2. of the Acts preaching unto all the people and new converts sayes nothing to them in the name of the Church but in the 38. verse saith Repent and be baptized every one of you in the name of the Lord Iesus Christ c. Hâ—e was a faithfull officer and did nothing in the churches name hee was not acquainted with our new Divinity and in the 3. chapter when hee cured the Creeple verse the 6. In the name of Iesus Christ of Nazareth saith hee rise and walke and so Saint Paul had learned his Lesson well who when hee cast out the spirit of Divination out of the Damosell in the 16. of the Acts verse 18. saith unto it I command thee in the name of Iesus Christ to come out of her and hee came out at the same houre Nothing was done in those dayes in the Churches name but in the name of their King Iesus Christ to omit many other places we have a speciall command in the 3. of the Coloss verse 17. whatsoever you doe saith the Apostle in word or deed doe all in the name of the Lord Iesus giving thankes to God and the Father by him all Christians are bound to doe all in Christ their Kings name Yea the Apostle in the 1 of the Corinth the fifth chapter verse the 3. and 4. teaching the Corinthians and in them all Christians in whose name all acts of Church governemt should be managed and exercised saith I verely as absent in body but present in spirit have judged already that hee that hath done this doed in the name of our Lord Iesus Christ when ye are gathered together and my spirit with the power of our Lord Iesus Christ to deliver such an one unto Satan for the destruction of the flesh that the spirit may bee saved in the day of the Lord Iesus Here the Apostle teacheth all Ministers of all Churches that as all beleevers are to be received into the Church in the name of the Lord Iesus their King so when any for their disorderly walking are to be cast out they are to exercise all those acts of government and to cast them out in the name of the Lord Iesus Christ their King hee knew nothing of this new stile that our Independents and learned I. S. publish to the world who in terminis saith that that Authority and Iurisdiction that is proper to the officers is to be exercised in the name of the Church these are his words in the name of all his brethren saying the Officers ordaine and they pronounce excommunication they leade and direct in al government disputes have the executive power but the people have a power and interest too that is in his learning the officers must yet exercise their power and Iurisdiction in the name of the Church so that the Ministers are but the churches servants at pleasure and their executioners This is our American Divinity so that whereas wee are taught by Christ himselfe and all his blessed Apostles to doe all in the Church in the name of Christ our King these our confiding brethren and our Itinerary Ill-dependent Predicants have brought in a new stile of exercising all acts of church government and that not in Christ the Kings name but in the name of the Church and whereas the Church of Jesus Christ is the most absolute Monarchy in the world in the which all things should be done and acted according to his command and in his name they have changed this Monarchy into so many thousand sucking Democrasies or rather so many Anarchies in all the which they transact all things and send out all their Writs Warrants in the name of their severall new Churches and so have dis-throned Christ whom notwithstanding they pretend to set up as King in his Church But whether in this their so dealing with Christ and with his people and subjects they are not more Independently and arrogantly blasphemous then the Pope himselfe or any Prelates that ever the world yet saw I leave it to the saddest thoughts deepest consideration of all such as truly love the Lord Iesus and desire from their soule the glory of his Kingdome and
that hee may be our sole Monarch and eternall King and may perpetually rule in his Church and have all things done in his alone name and according to his owne appointment to the judgement I say of all such cordiall subjects of Iesus Christ and to their seriousest thoughts and censures I leave the consideration of this weighty busines I am confident they will conclude their blasphemy was yet never paralleld by the very Pope himselfe or by any of his shavelings who were never yet so notoriously usurping and iniurious to Christ the King of his Church as to send out their Mandates in their owne name but all things issued out in in nomine domini hence came up the Proverbe when they heard of any thing from the Pope that they usually said in nomine domini incipit omne malum for he always pretended to do al in the name of Christ the King for that stile notwithstanding did that man of sinne ever observe and keepe continually ever setting forth his grolleries in nomine domini whereas our Independent Brethren act all their baggatelly and trifling busines in the name of their severall churches their officers ever saying when they carry or bring any learned Messages one from an other that they come in the name of the churches and what they doe they would have them know they doe it as officers in the name of the church Christs name the King of his church is never so much as heard amongst them in the transacting of their church affaires so that wee may truely say that whatsoever they pretend of setting up Christ as King upon his Throne their practise sheweth the contrary for in the government of all their severall churches they act all not in the name of Christ but in the name of their several churches so that Christ the Kings name is not so much as mentioned amongst them as wee have learned not onely from their daily practise but from I. S. and our American monstrous Divinity To all that I have said for proofe that all the Independents by their doctrine disthrone Christ and set themselves in his place whiles they most of all pretend they set him up upon his Throne I may for a corallary add their new traditions and practises which they impose upon all the Members of their severall new gathered churches as the commandments of God and as the practises of the Saints of old and injoyne them and urge them as the statutes ordinances and decrees of God yea I might here farther shew how they practice contrary unto Christ's the King and Lord of his Church commands For whereas he sending out his Disciples and Apostles setting down the conditions upon which all men should be admitted into the Church which were to repent and beleeve and to bebaptized in token of their beliese and repentance which whosoever should accept of and imbrace they should thereupon be received into Church fellowship the Illdefendents notwithstanding regard not Christs commands but unto it add their own vain traditions for the which they have neither precept nor president in all holy writ nor the practice of any well reformed church and they force men to conforme unto them or else there can be no admission howsoever they offer themselvs to do as much as Christ their King commands them to do And whereas Christ the King of his church layd the Government of it upon the shoulders of none but his Ministers to whom he had given the Keyes the Il-dependents not onely dispense with this law at pleasure but absolutely oppose it for contrary unto this law is their doctrine and practice who teach that the power and interest lies in the people and that is their part and that the Ministers are to exercise their authority and jurisdiction in the churches name and so they spoile the Ministers of their power and invest the people with it and give lawes unto the people of God yea unto the Lawâ—iver Christ himselfe whether all these dealings therefore of the Illdependents with many more paslages of the like nature that might be produced if not worse be not to disthrone Christ when they slight his Laws and prefer their own traditions before the commandments of Christ the King of his church and revile and reproach his servants and officers offering all the indignity that can be committed against men to them all I leave it to the judgement of the wise and godly Again I refer it to the wisdome of any discerning spirit to consider and judge what difference there is between the Sectaries and the Pope and his conclave in this point whenas they both assume all authority to themselves and take it from the Ministers and make them but their executioners Surely they will finde them both equally guilty and both Antichristian in rebelling in all things against Christ For Christ saith to all men that they that despise his Ministers despise him and they that despise and slight Christ in as much as in them lies they disthrone him and therefore when all the Independents dayly practice all the malifices above mentioned and that in a higher manner and strain pretend they what they will of setting up Christ upon his Throne they plainly disthrone him dishonour him which may yet further appear if we consider some of their other passages for it is well known that some of the chiefe pillars in their houses and churches those Atlasses that some of them confide so much in for their strength and so much extoll for the preaching up of Christs Kingdome and for the setting of him up upon his Throne I say some of these as it is well known have upon the Frontispices of their Pamphlets set this title Against Jesu Worship Now although it be praise worthy in any in maintenance of Gods true worship and service to write against all Idolatricall or Superstitious worship of the true God or Jesus yet it is a thing no way beseeming any Christian to write agaist God Worship and Iesu-Worship which are both commanded because that some faile and erre in the manner of the Worship of either God the Father or God the Sonne Yea it would have been thought in any Christian Nation an unsufferable thing to have tolerated the very reading or publishing of any books with such a title and inscription though the matter in them might have been good for no man much lesse a Christian oâ—ght to write against Iesu-Worship no more then he ought to write against God-Worship for Iesus also is God blessed for ever the eternall Son of the eternall Father who hath commanded all his Disciples Iohn 5. To worship the Son as they worship the Father Now then if it be an unsufferable thing to write against God-Worship no lesse intolerable is it in any to write against Iesu-Worship and all such as write such books and all such as allow of them and approve of them and their authors let them pretend what they will of setting up Christ upon
and humane learning yea contrary to the very opinion of the learnedst of the Independents for this I. S. his judgement is that the Apostles and Presbyters without the concurrence of the people and Church could not have made the Decrees valid and binding whereas all the Independents besides himselfe joyning with the Papists against the Protestants affirme that the Apostles onely in that Synod and Councell by their infallible authority ratified those Decrees and so they exclude all the Presbyters saying that the Apostles acted not as Presbyters in that Councell but as Apostles stles with a transcendent power and were onely the men who were led and guided in that Session by the Holy Ghost and by a spirit of infallibility which say they the Presbyters were not indued with and therefore their presence onely as Apostles made their Decrees binding which opinion of the Independents howsoever it is very erroneous as I have often shewed in the foregoing Discourse yet it is point blanke against the Doctrine of I. S. who places all the power in the people robbing both the Apostles and Presbyters of their authority and on the other side his brethren they place all authority upon the Apostles and deprive the Presbyters of it and count them but ordinary men and not infallibly there assisted by the Holy Ghost both which opinions as they are contrary unto the word of God so they sufficiently prove that these men are but Babel Builders whose tongues and language are divided and tend to confusion for they are diametrically fighting one against ano ther so that all the world may see that those men that begin once to fight against the truth like the Midianitâ—s they destroy one an other But this has generally beene observed that such men as these are that study to invent Engines to beate downe the truth yet all the vapours of their braine cannot so much as cloud so bright â— Sunne but it will evermore gloriously shine forth to the dazeling of the eyes of all the enemies of the same So that it is a wonder of wonders to mee to see the people generally so hardned by obstinacy that they cannot yet discerne into the craft and juggling of the Ill-defendents predicants who whiles they give the people or Church power and interest to humour them it is not so much out of love to them as hatred to the Presbyterians to build up their Diana Temple of Independency hoping by raysing it to ruine the truth it selfe and to overthrow the whole Fabricke of Presbyterian government which Christ the King of his Church hath appointed and in fine by this meanes to bring in a confusion of all things and a mâ—â—re Anarchy in Church and State But howsoever the Ill-defendents seeke to put out the light of the truth by this their snuffing at it they make it burne the brighter as I. S. and Hanserdo Knollys have done by their snuffing at it And this shall suffice by way of Answer to have replyed to what both these Gentlemen Master Hanserdo and I. S. had to say to my third Proposition I come now to my fourth which I will first set down with their Answers to it and then make my reply as I have done to all their former cavills and I will go on in the same order first answering to Hanserdo and then to I. S. My fourth Proposition is this viz. That the Church of Jerusalem and the government of the same is to be a pattern for all Congregations and Assemblies in any City or Vicinity to unite into one Church and for the Officers and Presbyters of those congregations to govern that Church joyntly in a Colledge or Presbytery And for the proofe of this there needs no great dispute for all men acknowledge that the mother Church must give an example of government to all the daughter Churches now then when it doth evidently appear that this mother Church of Jerusalem in her most flourishing condition and by her first constitution was consisting of many Congregations and severall Assemblies and that they were all governed by a Presbytery or a joynt and common Councell of Presbyters then it followeth that all other Churches should be governed after the same manner as the mother Church was to the end of the World neither doe the brethren deny but the government of the church of Jerusalem must be the patterne of government to all churches and therefore out of that misprision and mistake that she was consisting of but as many as could meet in one congregation they take the church of Ierusalem for imitation and teach all their severall congregations to do the same and to exercise the same power among themselves Independent and to govern with as absolute an authority in their severall Congregations as the whole Colledge of the Apostles and Presbyters did in the church of Ierusalem and from the which they allow of no appeale as all that know their tenents can witnesse So that this last Proposition being strengthned both by reason and the consent of the brethren needs no further proof Now to this my fourth Proposition and the Arguments contained in the same Master Knollys thus replyeth Page 14. Neither do the Brethren deny but the Government of the Church of Ierusalem must be the pattern of Government to all Churches But the Doctor knows that the brethren deny that the Church of Ierusalem consisted of divers Congregations and severall Assemblies under a common Councell Consistory Colledge or Court of Presbyters And this they have not granted neither hath the Doctor proved And this may be sufficient to be said in Answer to the four Propositions touching the first Question This is all Mr Knollys hath to say by way of Answer to this my last Proposition in the which Answer of his I desire the Reader to observe what he in the name of all the brethren granteth and assenteth unto and what both he and they all deny at least as he saith for he personateth them all He grants in behalfe of them all that the Church of Ierusalem must be the pattern of Government to all churches And this is as much as I desire But by the way take notice that Master Hanserdo reckons before his host for I. S. is one of the brethren and yet he Page 13. asserteth that the example of that Church is not bindingly presidentiall Now what he and all the brethren deny if Mr Knollys be worthy of credit are these two things viz. The first That the Church of Ierusalem consisted of divers congregations Secondly they deny that the Doctor hath proved it That all the brethren deny as Mr Knollys saith that the church of Ierusalem consisted of many congregations is not altogether to be believed For my brother Burton none of tne meanest of the Brethren doth not deny it yea he not onely grants it but by arguments proves that there were many Assemblies of Believers in the church of Ierusalem and therefore Mr Hanserdo in this also his assertion
reckons before his host But whereas in the second place he saith that the brethren deny that I have proved there were many congregations of Believers in Ierusalem he being better acquainted with their denyalls then I am may speak according to his information and so is not so blame worthy as in the former of his conclusions but if it were any thing materiall or to the purpose I could name some of the Brethren of the congregationall way that told me discoursing with them that by reading of my book they were convinced that there were many Assemblies of beleevers in Ierusalem and therefore to my knowledge all the Brethren do not deny that I have proved it But whether or no I have not abundantly evinced there were many Assemblies of Beleevers in Ierusalem and that not onely out of the holy Scripture but from my brother Burtons and Hanserdoes own words I leave it to the judgement of all such men as have any understanding and without prejudice shall read the foregoing discourse course whither I send them intreating them likewise with diligence to peruse it and then I doubt not but whatsoever they have beleeved concerning that businesse or whatsoever they have formerly denyed they will be convinced that I have sufficiently proved both from Scripture and from my brother Burton and Saint Hanserdoes own concessions that there were many Congregations of Beleevers in the Church at Ierusalem and withall I am most assured they will also for time to come take heed how they beleeve Mr Knollys and those of his fraternity upon their bare words without other sufficient and approved witnesses And this shall suffice for Answer to Master Knollys Now I desire the Reader to hear what learned I. S. hath to say He in the 13. Page answers thus First saith he They are not meaning the Congregations and severall Assemblies an example of uniting or aggregation except it be found that there were many Churches aggregated which a very facile and swasible Reader may well doubt of for any thing that hath yet been said to make it good For Answer to I. S. I say that he that is but a very facile and swasible reader that will vouchsafe to peruse and consider but what I have wrâ—t in way of Answer both to himselfe Hanserdo Knollys and my learned brother Burton will never doubt but that I have sufficiently made it good that there were many Assemblies and Churches aggregated in Ierusalem and therefore I shall send all such as are studious to finde out the truth and to shun error and to decline all trivall and fond seducers to what I have written in the foregoing Treatise And this shall serve for Answer to his first Reply Secondly saith he If this were granted that many Churches did aggregate and unite in the beginning yet would not this example be bindingly Presidentiall c. Here I shall desire the Reader to take notice of the vanity of this Novice and worthlesse man who is so farr from all learning and knowledge as he is not acquainted with the very principles of any sound reason or with the Independents doctrine for he hath the whole Army of the Independents against him in this point as well as the Presbyterians who all acknowledge that the church of Ierusalem is for its Government to be the patterne of Government to all churches to the end of the World and that hath been all the controversie between the Presbyterians and the Illdependents whether that Church consisted of many Congregations and Assemblies which if it could be proved they profest that then the cause was lost and the day was the Presbyterians for they all acknowledge that the Church of Ierusalem must be a pattern of all Churches and this Master Knollys in the name of all the brethren assented unto in the foregoing words so that these brethren are not so well acquainted with one anothers minde and principles as they perswade others they are Now profound I. S. denyeth that were it so that the Church of Ierusalem consisted of many Assemblies yet for all this that it could not be bindingly Presidentiall these are his words by the which he beats up all the Independents Quarters to use his own rhetorick and utterly overthroweth that cause he as a Champion came out to maintain Neither hath he onely beat up the Independents Quarters but indeed all the Apostles Quarters For that Government they established in Ierusalem and in all the other Primitive Churches was left for a patterne of imitation to all Churches in all succeeding Ages as not onely the Independents but all orthodox Divines doe accord yea the Scripture it selfe hath commanded it Isaih 2. saying out of Zion shall come the Law and the word of the Lord from Ierusalem Ierusalem therefore must be a paterne both for doctrine and government and this al the Independents themselves acknowledge and the Scripture in many places saith whatsoever was written was written for our instruction therefore the government of all the Primitive Churches especially that of Ierusalem and the example of all the Apostles are left for our imitation Phil. 3. Now when the Apostles constituted all churches after one way and aggregated many Churches or Congregations all under one Presbyterie in each of them severally as in that at Ierusalem that Church principally and all the rest are left for a paterne of imitation of Church government to the end of the world and this is confirmed by the Holy word of God and assented unto by all the Learned from all which when J. S. most rashly and wickedly dissenteth I leave him to the censure of the seven new Churches who I hope will whip him out of their Assemblies with his foolish Flagello flagelli for thus sottishly beating up of all their quarters and renouncing all the Independents Principles whiles hee laboured to maintaine them and this shall suffice for answer to I. S. his grolleries to the former Propositions concerning the first Question Now before I come to my second question concerning the gathering of Churches I will say thus much by way of Preface concerning Hanserdo I. S. and my brother Burton that as they are very confused in their replyes jumbling things together that are heterogenious leaping backward and forwards picking and choosing snatching and carping yea and trifling about words as the custome of all the Ill defendents is so they deale not fairly with mee nor ingenuously nor Saint-like with the people whom they desire to delude and therefore they passe over the most materiall Arguments never so much as making mention of them and slighting all as not worthy the answering to and by such arts as these are they most prodigiously abuse the well minded people and by these their unchristian unbrotherly and wicked dealings they every day broach their errors with more facility and abuse all their ignorant and credulous followers to the utter destroying of many of their poore soules some of the which as I am able to prove were men
the making of any one a Member or Officer so that if they gain say it being the greater number or allow of it the most voices carry the busines this is the fifth Querie the practise of the which as of all the former the brethren in some of their Congregations hold for orthodox and thinke all these things required of any that offer themselves to be a Member The last Quere is whether the practice and preaching of all these things and the gathering of Churches after this manner be to set up Christ as King upon his Throne and whether Churches and Assemblies thus congregated be the onely true Churches and in the which onely Christ rules aud reignes as King and all other that are not moulded up after this fashion bee no true congregated Churches and in the which Christ is not set up as King upon his Throne which is the opinion of the brethren as wil afterward appear If I have failed in any thing in stating the question or in any of these Quaeries the brethren must pardon me for I speak according to the practice of some of their Congregations and according to the doctrine many of them teach not onely in their owne Assemblies but in every Pulpit through the Kingdome where they come as I shall be able to prove And therefore if I have been mistaken in any thing they may blame their own practice and teachers and thank themselves also that in the space of almost three yeares though it has been again and again desired at their hands they have not so much as set down the modell of their government and what they would have with all the appertainances belonging unto it that all the world might be out of doubt What therefore I find practised amongst some of the most zealous of them and the most approved for integrity and what I shall be able to prove that I have without any spirit of bitternesse specified And now according to my method propounded I will set down their Answers to what all of them have to say to the severall branches and parcells of the insuing discourse concerning the gathering of Churches onely in this I shall refer every cavill they make against my severall quaeries and arguments to their right place whereas I said before they had in a confused and disorderly way by snatches answered to what they thought themselves best able to deal with eitherwholy passing by the main arguments with silence or slighting of them with contempt wherein I shall in their due places discover their dishonest dealing But before I come to my answer I shall desire the Reader to hear first what Mr Knollys and I. S. say concerning me about this second question Hanserdoes words are these Page 14. And this question saith he the Doctor brancheth into six Quaries wherein the judicious Reader may perceive the Doctor through mis-information I conceive hath mistaken the stating of the question which he partly acknowledgeth Thus Mr Knollys speaks I. S. his words are these Page 15 16. The second question saith he is of the manner of gathering of Churches and of admitting of Members and Officers proposed by him 1. in the Chaos it seemes 2. orderly as he supposes drawn forth into six Quaeries though I dare not say there is not interfering tautologie and great confusion The nature in which the things are viz. of Quarie incourages me rather to do some thing in them for that I hope the Doctor will not be great of his own sense but take an Answer of these things from those that know the way better then himselfe who it seems is but a Catechumenos therein I shall here therefore indeavour to instruct him instead of refuting him for as much as to me it seems unmeet that a man should be polemically exercised before he be positively principled Thus speakes learned I. S. For my brother Burtons good opinion of me and his kind expressions of his love towards me I shall in their places record them with my due thanks to him for the same But whereas Master Knollys accuseth me of ignorance in the stating of the question and saith that I have partly acknowledged it and conceives that this mistake in me arose from a mis-information In all he saith he playes the vain man for I am able to prove from their dayly practice all that I there set down and know the question as well as any Independent living and can at any time make it appear that Master Knollys knows not the Independents principles And so far as their New Lights have illuminated the world so far I know of their wayes and that I acknowledged and no other thing But why did not Mr Knollys in this place if I were mistaken honestly shew me my error And why did he not as beseemed a Christian and a man truly fearing God now set down fully and plainly what their Way is that all men may know where to finde them These ungodly men are not so honest as to set down their way and yet they pretend others are ignorant of it when notwithstanding they know it better then themselves In the same steps of Hanserdo doth I. S tread in accusing me of interfering tautologies and great confusion and that I am great in mine own sense and that I am but a Cateshumenos and that he knows the way better then my selfe and that he will endeavour to instruct me instead of refuting me for as much as to him it seems unmeet that a man should be polemically exercised before he be positively principled Thus this wretched man tramples upon me for my ignorance and vapours at no allowance of his own knowledge and yet keeps not his promise with me to instruct mee or to shew me my error wherein he proclames himselfe to be a very unworthy creature that I say no more for it had been his duty to have ingenuously here shewn unto me my failings if I were in ignorance and to have truly and uprightly set down what their Way is seeing he affirmeth he knoweth it so well that all men might at last be undeceived if in error This I say had been the part of a sincere Christian and one truly fearing God in the number of the which I cannot think or beleeve I. S. to be so long as he fondly boasteth of himselfe and keepeth not his promise and it is most apparently evident to all that have read his wicked Pamphlet that he is in the gall of bitternesse and band of iniquity where they find nothing but brutish impiety and apparent ignorance For he himselfe though a great teacher knoweth not neither what he saith nor whereof he affirmeth who is as apparently nescient as Hanserdo of the Independents Doctrine and had need himselfe to be positively principled before he be polemically exercised But whereas J. S. accuses me to be a Catechumenos in their principles I will undertake this upon my life before the whole Kingdome to make it good that I know the
Independent way as well as any Independent in England and I farther undertake if the great Councel of the Kingdome shall call me and all the dissenting Brethren before them that I shall be better able in halfe a dayes space to deliver in what modell they would set up if they will deal ingenuously before God and the world and speak their conscience then they all put together shall be able to do I may perhaps be thought something presumptuous But J. S. his fond expressions makes me speak that I do which notwithstanding I still undertake to make good And if I have not been mis-informed there was one of the congregationall way and none of the meanest of them hearing my brother Burton speaking very trivially of me after he was gone out of his presence and passing a long with a friend of his and of the same fraternity much blamed my brother Burton saying that he had heard him speak as hyperbolically of me both for my learning and honesty as ever he heard man speak of another and added moreover that though I differed from them in opinion yet he conceived that I was the same man still in all respects that I was when my brother Burton spake so well of me and said withall that he did verily beleeve whatsoever Master Burton spake in a vilifying manner of me that I was better acquainted with their Way then he himselfe And there will be no great difficulty if occasion serve to prove all that I now say And therefore J. S. playes the child to babble thus to me who by Gods assistance and the power of his might shall be able to confound ten thousand such as he is and to teach both him and all his complices whether assembled or not assembled that their tenents are most wicked and abominable And I hope that succeeding ages will say that God inabled me to be as good as my undertaking for in his might I shall ever come out against all the Independents and Sectaries And now I come to answer to all their Replies to my Quaeries And first whereas they babble about the generall stating of the question and divide those things that I had joyned together and made but one generall question of they shew themselves but triflers and not serious Christians For I never made any doubt but that the Ministers of the Gospell may gather Churches for God in all ages sent his Prophets and Ministers for this very end to gather in the lost sheep of the house of Israel and all such as belong unto his election into his house for I know that the ordinary way to bring men to the knowledge of God and of Christ wherein consists life eternall is by the ministerie of the Gospel this I say is the ordinary meanes God uses for the perfecting of the Saints and for the edifying of the body of Christ and this I have learned from the holy Scripture Ephes 4. 11 12 13. 1 Cor. 12. 28. And therefore all the pudder that I. S. and my Brother Burton make with their grollish Interrogations about that busines is but to beate the ayre and nothing to the purpose and no answer to my Quere as the Reader may well perceive if hee lookes but backe to the question and first quere neither can my Brother Burton or I. S. make it good by any one example out of the holy word of God that the ordinary Ministers of the Gospel did ever leave their owne ordinary charges to which they are called and whereto they are fixed with a command not to leave them and that under a pretence of a new way or new light did run about to gather converted men from among converted men and so picke out of other mens folds and flocks the best and fattest sheepe and molded them into severall Congregations and Assemblies as separate and distinct bodies and Churches from them and who had no Church-fellowship with other Congregations but were independent from them and absolute amongst themselves I say and affirme that neither my Brother Burton nor I. S. nor any predicant of the congregationall way can shew me any one President of this kind either in the Old or New Testament and this was the question whether there were any such thing to be found in the Scripture and not whether the Ministers of the Gospel may gather Churches as both J. S. and my Brother Burton deceitfully make it Now whereas in the 12. page hee compareth our Churches and Congregations with the Popish Assemblies and saith that they professe themselves to be Christians as well as the Protestants and that their gathering of people out of our Ministers flocks is as tolerable as gathering them out of Popish Parishes and Assemblies for this is the drift of his reason hee dealeth most uncharitably and unchristianly with his brethren for hee himselfe in his booke called Babell no Bethell hath there by the helpe of learned Calvin and Chemnicius and other Orthodox Writers proved that the Church of Rome is both Idolatricall and hereticall and errs in the foundation and that all the Papists living and dying in that their Faith and beleefe are in the state of damnation So that they being considered in his notion are as Infidels and aliens from the common wealth of Israel and the gathering of churches out from amongst the Papists is to open their eyes and to turn them from darknesse to light from the power of Satan to God and as bringing men out of heathenish idolatry or from Jewish obstinacy from the companies and congregations of the which all Christians have an injunction to come out they being commanded to come out of Babylon Now I say in that my brother Burton compares all the Christian brethren in our congregations to the idolatrous Papists he sheweth the uncharitable opinion he hath of us all so that now it is no wonder that upon all occasions he proclames us all the enemies of Jesus Christ and his Kingdome But blessed be God We beleeve that through the grace of our Lord Iesus Christ we shall be saved as well as any Independents think they shall be saved Act. 15. v. 11. Seeing God hath put no difference between us them purifying our hearts by Faith And therefore he deals very unchristianly unbrotherly with us to compare us to the Papists especially when according to our Covenant our Parishes and Churches are purged both of the Service Book Hierarchy and all Popish Superstition as he himself acknowledgeth in the 13. page of his uncharitable Pamphles and therefore this his instance of gathering Churches out of our congregations who beleeve in God as well as they answers not to the question And for his other instance in the 13. Page Where he asks me if I know not that the ancient Church of the Jews was then a Church when the Apostles by their preaching gathered a Church out of it a Christian Church out of the Iewish Synagogues For Answer I say first that I
We hold it saith he yea that for the admission of any to Membership or Office bearing in a church the consent of the congregation or the major part thereof as well as officers be required and that as well in regard every one takes a charge upon him as in respect of interest I expected that this groll I. S. should according to his promise not onely have given me a parcell of words but as he accounted me a Catachumenos that he should have taught and instructed me out of Gods Word which must be the rule of our obedience and out of his statutes where ever Christ the King of his Church had ever given such a law unto his people that they should admit of none into his house without the consent of all their fellow servants and where he did resign his authority and put it into the peoples hands and commanded them that they should take a charge of his family upon them as having an interest in it and where Christ did ever by any law or statute make his people servants to each other as that they should take a charg over them have an interest in them to judge them at pleasure all this I looked for at I. S. his hands and that now he should have fully informed me in it especially when we have a command from Christ our King to the contrary I desire to go on warily 1 Cor. 7. 23. who saith to all his servants and subjects by his Apostle Ye are bought with a price be not ye the servants of men Now if we are not to be the servants of men how then comes it to passe that the Independents make us not onely servants but slaves and vassals to them for what greater bondage and servitude can there be in the World then to be under the controule of every one his fellow servants so that without their good likinâ— they can neither come in nor go out of their masters house nor be admitted to do that service their master calls for at their hands but if any one of their fellow servants shall except against him he must be kept out of doors I appeal here to the judgement of all men whether there were ever extant in the World such a generation of Lordly Gentlemen over Gods heritage seen since mortality inhabited the earth or that did ever more impudently domineer and Lord it over Gods Clergyes then in this our age where every man makes himselfe a Lord and Judge over his brother who is purchased by Christ his King and made free by his Word especially is not this a horrid insolency in any to take upon him to judge his brother when there is a statute law and a command laid upon him to the contrary Rom. 14. 13. Let us not therefore saith the Apostle judg one another any more but judg this rather that no man put a stumbling block or occasion to fall in his brothers way in the which Law statute there are 2 observables The first is this that no man should judge his brother any more and this statute is ratified by many other and from most warrantable and divine reason the other statutes that confirme this are many in the same chapter with the reasons thereof For saith the Apostle What art thou that judgest another mans servant to his own master he standeth or falleth ver 4. therefore thou oughtest not to judge him For to this end saith he ver 9. Christ both dyed rose again and revived that he might be Lord both of the dead and living Christ saith he is our Lord both by donation by conquest by purchase by covenant by fellowship with the sonne and with the Father we were given unto him by God the Father and he conquered all our enemies and led captivity captive and vanquished the strong and armed man and disarmed him and rescued all his servants out of his slavery he hath redeemed us by no less price then his pretious blood and we are his people also by covenant and by communion in his graces and resurrection and glory injoying with him all felicity and everlasting happinesse with an eternall Kingdome therefore saith he in the 12. verse Why dost thou judge thy brother and why dost thou set at naught thy brother we shall all stand before the judgement seat of Christ Therefore judge not thy brother And St. James saith my brethren be not many Masters And this I say is the first observable out of that text that we ought not to judge one another any more The second observeable is that no man should put a stumbling blocke or occasion of fall in his brothers way Now I appeale unto any man what greater stumbling blocke or occasion to fall can be put in any mans way then when men on their own heads impose a Law upon their brethren that Christ our King never gave to his people or what greater scandall and offence can be given to a poore servant of Jesus Christ his King then to be thrust out of their Masters doores or to be kept out of their Masters house and to be judged at the will and pleasure of his fellow servants whether hee be fit to come into his Maastars family or not if this be not to judge his brother if this be not a scandall yea if this be not an intolerable tyrannie there was never any either judgement scandall or tyrannie in the world nor greater rebellion and contumacy against the King of his Church and against his subjects servants and redeemed ones and therefore if the Pope and Prelates were so much abominated and abhorred of all men for their usurpation over Gods heritage and clergies how much ought such squanderling fellowes as this I. S. and his complices be abominated who thus take upon them to discerne into the very secrets of their brethrens hearts and to judge them fit or not fit to be received into Church fellowship and into the communion of Saints and according to their conceit and opinion so to bring in their verdict of admission or non-admission when Christ our Lord and King sayes judge not lest ye bee judgod Matth. 3. and bids all men that are heavie laden to come unto him Matth. 11. and saith Iohn the 6. v. 37. Him that comethunto me I will in no way cast out Here the Lord the King of his Church gives free admittance to all his subjects and servants to come into his Kingdom and house but here is my Lord Taps his Chaplaine and his associats and they all take upon them this power and authority that except it be by their good leave liking they shall not be admitted into the house of God for they have a charge over that house and an interest also these are I. S. his owne expressions Now I do here againe appeale to any that have but any ordinary understanding whether there was ever such a supercilious brood of creatures in the world before these Ill-dependents were hatcht that can
thus trample all the Lawes of Christ under their polluted feet and yet pretend they onely set him up upon his Throne when notwithstanding it is apparently evident they practise the contrary and violate all his most holy Statutes and preferre their owne traditions before his commandements as this is one of judging their Brethren and not admitting of them into Christs Church and house without the consent of the whole Church when Christ neverthelesse hath enacted so many Lawes to the contrary And this shall suffice to have spake in way of answer to what I. S. had to say to my third querie the fourth followes concerning the covenant whether necessary to admission To which my brother Burton thus replyes page 14. Now saith hee the very name of a Covenant is become a bug-bear to many and tels us moreover what hee hath said concerning their covenant in his vindication that learned peece of stuffe such an other as his Truth shut of doores and his Protestation protested and then hee makes a briefe Description of their covenant to no purpose and then concludes that it is not the name of Covenant that is so terrible but the order of Church-communion and this is to those onely that having usod to walke without a yoake as the Scripture cals sonnes of Beliall love not to come under the yoake of Christ then which to a willing bearer nothing is more easie and sweet I expected from my Brother Burton especially who talkes so much of setting up Christ upon his Throne as hee counts all men enemies of Jesus Christ and Converts but in part when they come not up close to the rule of Reformation Gods Word for thus my brother speaks page 18. I say I expected from him that hee should have ratified their practice in admitting of their Members by a particular explicite covenant from the Word of God and from either some command or some example both which when this their practice wanteth it can not be of faith and therefore is sinfull But I desire the Reader to observe some particulars in my brother Burtons expressions not to shew the vanity sinne and uncharitablenesse of them all for that would require a tractate by it selfe But first I pray observe the very name saith hee of a covenant is become a Bug-beare to many that is to say a terrour againe a few lines after he saith that it is not the name of a covenant that is so terrible but the order of Church-communion Here I leave my Brother Burton to reconcile his owne contradiction the very name of a Covenant saith hee is a Bug-beare and it is not the name of a covenant that is so terrible Secondly hee acknowledges that this covenant is a yoake and so it is indeed but withall it is worthy of observation hee cals it Christs yoake and yet it was never imposed upon the people of God by Christs command nor was it appointed by him so that whatsoever they bring into the church upon their owne braines they impose it upon the people as one of Gods Ordinances which is an insufferable insolencie in these men Thirdly my Brother Burton accounteth of all such as will not submit it themselves to their government and goe in their church way to receive or take their covenant to be the sonnes of Belial and not under Christs yoake these are his words page 14. Thus charitably the Independents thinke of all the Presbyterians their Brethren because forsooth wee will not enter into their covenant which notwithstanding they can neither give us either Precept or President for ou◠of the whole Word of God they account us the sonnes of Belial Now wee are taught that whatsoever is not of faith is sinne and whatsoever is not grounded upon Gods Word all men know is not of faith which when their Church practiseth without it it is most apparent that they are in a sinfull way and therefore are rather the sonnes of Belial then wee But learned I. S. page 18. whiles hee goes about to defend the covenant sayes enough utterly to overthrow it The fourth querie saith hee of an explicite covenant whether necessary to admission Answ I know not saith hee why it should be more incovenient then a publicke nationall Covenant But necessary saith he wee hold it not all the world may see that I. S. is but a novice in the Independent Principles yea that hee is a very catechumenos For all those that are any thing acquainted in the Independents Principles hold this explicite covenant to be the forme of the church without the which the church cannot be a church nor without the taking of the which there can be no admittance into church-fellowship with them yea my Brother Burton cals it Christs yoake and proclaimes all those that will not weare it to be the sonnes of Belial So that these men do not agree amongst themselves the one party of them holding the particular covenant absolutely necessary the other saying but necessary wee hold it not So then by I. S. his owne confession who speakes in the name of all his party it is none of Gods Ordinances for all Gods Ordinances are necessary in their season and whosoever should contemne or slight the least of them sinneth greatly But whereas I. S. saith that hee knoweth not why a particular explicite covenant should bee more inconvenient then a publicke nationall covenant I affirme this is fondly spake of I. S. For wee have divers Presidents and examples in holy Scripture and precepts for entring into publicke covenants and wee have read of the benefit that hath from them redounded to the whole nation country by them for incouragement to all men upon just occasions to enter into some solemne covenant with our God but wee have neither precept nor example in all Gods Word of an explicite particular covenant taken in any church and therefore it must needs be inconvenient as not being of faith for whatsoever is not of faith is inconvenient yea very hurtfull to him that doth any thing in Gods matters without it for it is sinne to him and will bring downe punishment upon him for it But for I. S. I will say no more to him about this point who I finde to be a very catechumenos in the principles of Independency when notwithstanding he promised me he would teach and instruct me in the Independent way But I will now examine the Reason that the Author of the Book called Truth gloriously appearing from under the sad and sable Cloud of Obloquy giveth for this their covenant He Page 126 labors to prove their particular explicite covenant out of that place Acts the 9. verse 16. Where when Paul was come to Jerusalem he assayed to joyn himself with the Disciples Now saith he the word joyn in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to joyn by Covenant and intimates such a joyning of Paul to the Church as the joyning of a man to his wife For in Matthew saith he the
their husbands goe out one way the wife another their children to this Assembly their servants to that Congregation and as it was among the Corinthians which Paul blames in them one said I am of Paul another I am of Apollo the third I am of Cephas and so they flutter about like a company of chickings without either heads or wit and none will bee under obedience to either Parents or Masters not withstanding God hath commanded children to obey their Parents and servants their Masters no farther than pleaseth their owne humours and all this they have learned by the traditions of the younger and whether I have wronged the Brethren in any thing I have now said I report my selfe to all the distracted Families in the Kingdome where they have beene preaching and the daily experience of any moderate minded Christian and if ever there was a Pantheon of all Religions in the world it is now in England by reason of these new teachers to the great dishonour of God the hinderance of Reformation and the alienating of the affections one from another of those that are joyned together in nighest relations Now whereas Master Knollys and my Brother Burton passing by the Church of Ierusalem in their march as I said before make some poore weake skirmishes against my forces drawne out of the Garrisons of holy Writ as that of the Eunuch Paul Cornelius Lydia and the Goaler which I had formerly brought into the field pretending they were extraordinary and not binding because they were not as they say admitted in any particular Church constituted according to the Gospel forme but into the catholike visible Church I cannot passe by their trifling without some answer unto their bravado and therefore I thought good in this place before I march on to fight them that they may not hereafter boast vapour that I durst not incounter them or looke upon their most materiall Reserves which is concerning Cornelius and those that were with him which they especially pitch upon conceiving they have a great advantage against mee for the making of this ground good viz. that the sole power of admitting any to bee Members of any Church doth not reside and lye soly in the Ministers of the Gospel but that the people also have a hand as well in their admission as they and if they shall dislike the reception of any that then the Ministers cannot by their owne and sole authority admit them though never so well qualified for this must necessarily be the scope of their incounter for to what end otherwise should it be made yea their very words manifest as much which are these first Master Knollys page 15. and 16. thus declareth himselfe that the brethren did not intermeddle in that busines saith he viz. of the admittance of Cornelius and those that were with him by Baptisme into the Church I conceive the reason why the Brethren did not intermeddle to hinder their admittance to that Ordinance of Baptisme was not because they had not that liberty but because they had no just objections to declare to Peter Now that the Brethren had a liberty to declare any thing which might justly have hindred doth appeare by the question the Apostle expounded saith hee I conceive hee meant propounded verse 47. Can any man forbid water that these should not bee baptized And the Doctor himselfe saith hee acknowledgeth that the Brethren or Disciples of the Church of Jerusalem which must be a paterne of all Churches had this liberty to except against some sort of persons in case that such persons have beene formerly knowne to have beene open Enemies and Persecutors of the Church and then they are justly to bee suspected untill they have given publick evidence by witnesse to the Ministers of their true conversation and there produceth a plaine instance to prove this out of Acts the ninth where Paul comming to Jerusalem assayed to joyne himselfe to the Disciples but they were all affraid of him beleeving not that hee was a Disciple Thus Master Knollys speaks and then concludes that all the Disciples in the like case have the same liberty because Jerusalem the Mother-church is to bee a paterne to all other Daughter-churches therefore saith hee when it doth evidently appeare that the Disciples or Brethren of the Church of Ierusalem in her most flourishing condition had this liberty to declare their feares and their ground thereof against Paul How can the Doctor saith he make good that the Presbyters alone without the consent of Brethren may admit Members and cast out Members and that the Brethren and the Congregation have nothing to doe to hinder any such thing I have faithfully set downe his words and the force of his Argument to which I will by and by give my answer after I have set downe also what my Brother Burton hath to say in this busines and then I will reply to them both in order My Brother Burtons words are these page 17. It is one thing saith he to preach and instrumentally to convert soules which chiefly pertaines to those that are called thereunto but in the case of Church-government of admitting and casting out it is otherwise And here let Peter himselfe whose words you alleage resolves us who when the Holy Ghost so wonderfully fell on all of them that heard the Word said can any man forbid water that these men should not be baptized c. Which words imply that if any exceptions could have been made it was in those Jews present to give forth their allegations why those beleeving Gentiles should not be admitted to become one Church with the beleeving Jews So as your Observations fall to the ground as that first Peter was sent to and â—ot the Church And secondly Peter commanded them to be baptized Again this example was extraordinary in all the circumstances of it Your instance of the Eunuch Act. 8. 8. of Lydia Act. 16. as many other are meer extravagants We faith he speak of Churches constituted not of single converts here and there one not yet joyned into a particular Church-body Thus my brother Burton declareth himselfe whose words I have faithfully set down and all he hath to say against all those examples But before I come to my answer I shall desire the Reader to take notice of these mens dealings they make all these examples either extravagants or extraordinary and yet they would from the example of Cornelius and Peters question to the brethren that came along with him inferre that the authority of admission of Members lay not onely in the Ministers hand but in the peoples also as who had the liberty to bring in their exceptions against any for their not admission So that these men at pleasure will make the same Scripture they except against as not authoritative and binding for us yet to be bindingly presidentiall for themselvs So that as far as in their own opinion it makes for their grolleries and serves their turn it shall be for
the hearts of their brethren more then all their former afflictions and gives a great advantage to the common enemy and scandalizes the Gospel and exposes both themselves and us to the scorne of the Malignants who ordinarily jeere and say see those holy Brethren that lost their ears together are now together by the cares and count one of another as a company of Infidels and disclaime all holy communion one with another and will not so much as admit of their children to baptisme or suffer them to receive the Sacraments with them But this is that that makes all men wonder to heare them proclaime all the Ministers of the Church of England to be such as deny disclaime and preach against Christs Kingly government when it is apparently evident both by all their preachings and writings and all their practices that they ever advance Christs Kingly government as really as any of those that oppose them who in preaching up the Kingly office of Christ and setting Christ upon his Throne are inferiour to none of them in this work For we are taught out of Gods Word that those Ministers set up Christ in his Throne that open the eyes of the blind and turne them from darkenesse to light and from the power of Satan to God that they might receive forgivenesse of sinnes and an inheritance amongst them that are sanctified by faith in Iesus Christ and that teach men to repent and turne to God and doe workes meet for repentance and when the people that heare them give themselves first to the Lord and upto his Ministers by the will of God and after denying all ungodlinesse and worldly lusts live soberly righteously and godly in this present world And this the Word of God teacheth us is to set up Christ upon his Throne and those Ministers that teach all these things set up Christ upon his Throne and those people that embrace this doctrine make Christ their King as we may see 2 Cor. chap. 8. ver 5. Tit. 2. verse 12. For Christ sits as King upon his Throne when hee is beleeved in to bee that horne of salvation that was raised up for us in the house of David that has saved and delivered all that beleeve in him out of the hands of all their enemies both spirituall and bodily that they may serve him without feare and when Christ rules in all their hearts by the Scepter of his Word and Spirit and when they owne him as their onely Law-giver and acknowledge him to be the onely King in his Church and the Saviour of all those that truly beleeve in him and this is to set up Christ upon his Throne and the brethren themselves accord unto this Now when the Ministers of England teach this doctrine in their preachings and writings how can they be truly said to deny disclaim and preach against Christs Kingly government over mens consciences and Churches and how can that people be said truly to deny Christs Kingly government who do both beleeve and to the uttermost of their power practice this doctrine and follow onely the guidance of his holy Spirit and Word both for doctrine and government who is King of the Church whether therefore this be not an unjust and unchristian calumny laid both upon the Ministers and people of the church of England I leave it to the consideration of any moderate minded christian doubtles all charitable minded christians if they consider all things aright will not think so dishonourably neither of the Ministers of England not of the people under their Ministery for they deserve not to be accounted the profest enemies of Christ who are freed from that heavy accusation by Christs own testimony who when it was related unto him by Saint John Mark 9. ver 38. That they had seen one casting out devills in his name which followed them not and that the Disciples had forbad him because he did not follow them Our Saviour Christ replying forbid him not saith he for whosoever is not against us is on our part Now these Ministers that open the eyes of the blind and turne them from darknesse to light and from the power of Satan to God they cannot be esteemed enemies of Christ and to be against Christ but for him and ought highly to be honoured for their works sake 1 Thess chap. 5. ver 13. and singularly to be beloved and deserve not to be maligned and reproached especially by brethren who owe all their conversions next unto God to their Ministery yea both the Pastors and people of all the new congregated churches are beholding unto them for their conversion for they admit none into their Assemblies but beleevers and they were made beleevers and converted by their Ministery and therefore they are friends of Christ and not his enemies and they ought all of them to look upon them as their Fathers and on the church of England as their Mother and on the beleevers of England as their brethren and ought not thus unchristianly and ungratefully to cast dirt in all their faces Saint Paul in his Epistle to the Philippians chap. 1. hath these words Some saith he preach Christ even of envy and strife and some also of good will the one preach Christ of contention and not sincerely thinking to adde affliction to my bonds but the other of love What then notwithstanding every way whether in pretence or in truth Christ be preached I therein do rejoyce yea and I will rejoyce Saint Paul speaks here of such as preach pure doctrine though not with a pure mind and was glad that Christ was preached and counts them not the enemies of Christ as he did the false teachers among the Galatians who joyned the ceremoniall law and their own inventions with the Gospel and therefore he wisht that they were cut off but in this place he rejoyces that Christ and the Gospell were purely preached though it were of envy Now when the Ministers of the Church of England do not only preach the Gospell purely but of sincerity and of love and mingle not their own traditions and inventions with the Gospell but follow their commission how can any men without intolerable injustice proclame them the enemies of Jesus Christ and make them odious to the people under the name of Presbyterians whom they perswade all men that they will prove more cruell Taskmasters then the Prelates yea and they have generally possest the people with so prejudicate an opinion of them all as if they would more lord it over them than ever the Bishops did and causlesly have moved the people to hate the name of Presbytery And notwithstanding they themselves pretend they contend for the ancient Presbytery and by this make themselves Presbyterians as well as the other What justice or equity then is there in their dealing to make their brethren odious to the world for endeavouring to set up a Presbytery after Gods Word when they themselves are Presbyterians and labor to set up a Presbytery of
to any man of but ordinary understanding that in those severall Cities which were after their change of government the Seates of their Bishops and Prelates they had many Townes and Villages and many Churches and Congregations under them all the which before this alteration were all governed by their severall Presbyteryes respectively and were all uuder them and were ordered and moderated communi consilio Pesbyterorum which the Independents themselves do acknowledge and my brother Burton by name in his vindication Hence is was that the blessed Apostles went from City to City to Preach the Gospell there in their Synagogues as the whole Scripture of the new testament relateth and they did not only Preach the Word to them in their severall Cities but in each of them ordained and constituted Presbyteries giving charge to Titus and Timothy to doe the same leaving the government of all those congregations and Churches in those severall Cities in the hands of those severall Presbyteries in their severall jurisdictions injoyning also those severall Presbyteries and Churches to observe the Decrees of the Synod and Councell of Jerusalem and commanding the people all Christians and believers in those severall Cities under them to be subject and obedient to all their severall Ministers and Guides set over them and to observe all that they should from God teach them to observe and doe as we may see out of the severall places I set downe at large in the foregoing discourse as out of the 14. of the Act. 23. Acts 20. 27. 18. Tit. 1 verse 5. 1 Tim. 5. verse 17. Heb. 13. verse 7 17 24. and the first of Pet. 5. 2. Iam. 5. 14. and Acts 15. 23. Acts 16. 4. Acts 21. 25. All which places of holy Scripture and all the Arguments by which I prove all the Primitive and Apostolicall churches to be classically governed my Brother Burton and I. S. passed by not so much as taking notice of them as they did not of those multitudes baptized by Iohn the Baptist and Christs Disciples of whom likewise they took no notice as not formed into a church or churches But as our Saviour said to the Seducers Matth. 22. Yee erre not knowing the Scriptures so I may truly say of all the severall Sectaries of this time they erre not knowing the Scriptures nor the power of God to punish them for their wickednesse For would they but take the word Church in that sense the holy Scripture delivereth it unto us and relateth it the controversie would soone be at an end Now the word Church in all the places above quoted and through the whole Scripture of the New Testament for the most part is taken collectively either for all the catholike invisible or visible Church or for the representative body of the church or for many congregations and assemblies of Beleevers all combined together under one government either in a citie or countrie partaking in all the Ordinances as in preaching and praying and the administration of the holy Sacraments and in the exercising of godly discipline not onely within the wals of those severall cities but through all the townes and villages as farre as the bounds and limits of their severall governments precincts and jurisdictions did extend as Acts the 15. 23. The Apostles and Elders send greeting unto the brethren which are of the Gentiles in Antioch that is to the Church in Antioch and in Syria and in Cilicia So that church is most often taken collectively as the church of Geneva at this day and of Basil and the other reformed Cantons as it was in the seven churches of Asia Now when the word church for the most part in holy Scripture is taken in this sense as the church at Ierusalem the church of Samaria Antioch Philippi Corinth c. and where there were many congregations and churches combined together and all collectively taken in this the Independents and all Sectaries erre that they alwayes take the word church for no more then can meete together in one of their pipkin congregations to partake and communicate in their Ordinances whereas the Scripture as I have in all the forgoing discourse sufficiently proved taketh the word collectively for many congregations under one government although every one of those severall congregations considered apart and by it selfe may truly and properly be called a church as being a Branch and Member of some particular church and communicating in all essentiall Ordinances with it as hath abundantly bin proved yet still it is considered but as a Member and a Branch or part depending upon the whole particular church under which it is and therefore classically governed From all which I may conclude that when all those severall Churches as that at Ierusalem Samaria Corinth Philippi Ephesus which my brother Burton saith must be brought in to make up a compleate paterne of Church government were all collectively taken and classically and collegiatly governed as consisting of many congregations and yet but under one Presbyterie in their severall precincts and jurisdictions my Arguments will everstand good yea they are all strengthned from my brother Burtons Concession and his expresse words For if when there were but three thousand Beleevers in the Church at Ierusalem as it appeares Acts the 2. they were then forced to sever themselves into divers companies because they wanted a convenient place so spacious as wherein to breake bread as my brother Burton saith how impossible a thing was it for them all after that time to meet together in any one place or a few when the church at Ierusalem multiplyed daily and that by many thousands and at last grew so numerous as they amounted to many Myriads or innumerable companies as appeareth Acts the 21. all which notwithstanding my brother Burton passeth by and taketh no notice of wilfully deceiving the poore people in concealing from them so apparent a truth But should I take notice of the error of his words and discover all his juglings my discourse would swell into a mighty volume for to speake the truth his expressions containe in them a heape of fraud and confusion all which hee must one day give a severe account for But not to take notice I say of his severall faylings what he grants is to be taken notice of viz. that when the Church at Ierusalem was in its infancy they wanted a convenient place spacious enough to communicate in all ordinances and therefore they were constrained to sever themselves into divers companies in severall private houses to communicate Then of necessity when that Church was multiplyed into many ten thousands they must needs be distributed into many and many congregations and churches to partake in all the Ordinances and all these were but one church and under one Presbytery as my brother Burton acknowledgeth So that now I am most confident every judicious Reader will easily perceive that my Brother Burton and all those of the congregationall way meerly trifle and delude the poore and ignorant people