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
all men therefore they that pray that as there is but one God one truth and one true Religion so that no other may bee tolerated pray according to his will and are the onely true praying people and those that pray for liberty of conscience and the toleration of them all as the Independents doe are not the onely true praying people whatsoever they pretend unto the deluded world for they pray not according to Gods will Againe the truly praying people are taught to say thy Kingdome come in which Petition they are instructed to pray not onely that the Kingdome of Glory may come but the Kingdome of Grace viz. that the Gospel may be everywhere published preached and set up and to that end that God would send faithfull Labourers into his Vineyard and Harvest and in so praying they earnestly desire that whatsoever hinders the preaching of the Gospel as the toleration of all Religions doth may be taken away now the Independents pray for a toleration and for liberty of conscience and labour as much as in them lyes the hinderance of sending faithfull Labourers into Gods Harvest and much discourage those that are already sent and hinder also the setting up of that Discipline and Government that would most make for the advancement of Christs Kingdome and for the coming of the same therefore they are not the truly praying people for they pray not according to Gods will Againe the true praying people are taught to say thy will beeâ— done on earth as it is in heaven and in their so praying they are instructed to pray for the removall of all such things as are against the good will and pleasure of God and doe hinder the doing of his will Now God hath revealed in his will that as there is but one God and one Mediator so there is but one Faith one Baptism and one Religion and that all the people of God should bring up their children and families in the nurture knowledge and fear of this one and onely true God as Abraham Jacob Joshua and Cornelius and all the faithfull and dear servants of God in all ages have ever done and that they should instruct their children and housholds in the Statutes and Commandments of the Lord at their lying down and rising up at their goings out and commings in Deut. 6. Deut. 11. and Eph. 6. v. 4. And that both they and their men-servants and maide servants and the stranger within their gates should sanctifie Gods Sabboths and keep all his Commandments Exod. 20. And this is the duty of all parents and masters of families and this they are for ever tyed unto by the revealed will of God and that they should not spare their nighest allies and kindred that should labour or indeavour to bring in any other Religion then that God hath appointed in his holy and blessed word Den. 13. and this they that pray aright and according to Gods will pray may be done to the end of the world and that both they and their families and all the families of the earth may continue to instruct their housholds and families according to the commandments of God which is his revealed will and that whatsoever shall hinder the doing of this will of God may be removed abominated and abhorred as the toleration of all Religions will do and that pretended liberty of conscience as hourly experience teacheth us for by this both the duties of the first and second tables are neglected on all sides for neither fathers nor masters of families can performe or discharge their duties if a Toleration of all Religions should once be set up for then both servants and children and the strangers within their houses should every one of them be left to the liberty of their consciences without controlâ— so that they may go whither they will and imbrace what Religion or Heresie they please and therefore it concernes all men more earnestly to pray for the setting up and establishing of the onely true Religion and the rooting out of all false and erroneous Religions for in this they do according to Gods will And they onely that thus pray are the true praying people But the Il dependents pray that there own wils may be done not Gods will for they pray for a Toleration of all Religions and that against the revealed will of God who hath declared his will to the contrary Deut. 13. Yea Christ himselfe in his Epistles to the Church of Pergamos and Thyatyra Rev. 2. ver 12. c. 18. sheweth his high displeasure against them for but suffering and conniving at those false doctrines that were taught amongst them Yea in this blessed prayer of Christ we are taught to pray not only that the will of God may be done on earth but he farther addeth by way of example and for a patern of our imitation that it may be done on earth as it is in heaven Now all those that are Christs Disciples know that there is but one Religion in Heaven and one way of worship there as there is but one God they therefore that pray for a Toleration of all Religions as the Il-dependents do are not the onely true praying people seeing they would have the will of God otherwise done on earth then it is done in heaven for in heaven there is but one Religion and therefore they pray contrary to the will of God when they pray for liberty of conscience and a Toleration of all Religions Again the truly praying people are taught to pray lead us not into temptation but deliver us from evill therefore they pray against the toleration of all Religions which is not onely a great temptation and an occasion of evill but the very sourse and fountain of all errours schismes heresies and of all abominations and of all the evills both of sin and punishment that can light upon any Church Nation or Kingdome as we may see by the example of the Churches of Pergamos and Thyatyra to the which the Lord saith Repent or else I will come unto thee quickly and will fight against thee with the sword of my mouth And I will cast her into a bed of great tribulation and will kill her with death and all the Churches shall know that I am he which searcheth the reines and hearts and I will give unto every one of you according to your works I say therefore from very good ground that a Toleration of all Religions is not onely a great temptation but the greatest evill in the world and would be a meanes of bringing plagues and judgements upon the three Kingdomes and a distraction and disorder amongst all the people and a confusion of all things against all the which as so many temptations and capitall evills all truly godly praying people if they will pray according to Gods will ought incessantly to put up their dayly supplications as they desire the favour of God and the removeall of his judgements and in their so praying they do but
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
envyings are of the flesh and they that do such things shall not enter into the Kingdome of God A double misery follows those that do these things misery here and misery hereafter it excludes men out of heaven The contemplation of the sad condition that will inevitably come upon that Land Kingdome and Church where those variances and heart-burnings are and where there is such diversity of opinions and by reason of them such difference in affection put me chiefely upon this imployment to see and try if by any possible meanes I could by shewing wherein the difference between the brethren lyeth be an instrument of a good accord amongst them resolving with my self by Gods assistance whatsoever others do to observe to the uttermost of my abilities the royall Law Jan. 2. 8. I do conceive that if there were a right understanding one of anothers opinions the world would wonder there should be such invectives in every pamphlet one against another and such varience among those that are joyned together and that with nighest relations The truth is the mis-understanding of each others opinions and the mis-prisian of each others intentions is the onely cause of this diversity of affection which to the dishonour of God and of our holy profession and indeed to the disgrace of Christian Religion every where too much venteth it selfe And therefore as Abraham said unto Lot so say I to all those that love the truth in sincerity and wish the Peace of Zion Let not us contend especially with evill language for we are brethren we have one father we worship one God we have one light one truth one way And this I professe to all the world That I contend not for victory but for that ancient light the faith once delivered unto the Saints Iude 3. For that truth which we have heard from the beginning 1 Iohn 2. ver 14. for the old way verse 6. The way the truth and the life Ioh. 14. and for the honour of that Church against which the gates of hell can never prevaile in the which there are all those undeceiveable marks as are able for ever to declare her to be built upon the foundation of Peter in which the Gospell of Jesus Christ is purely and sincerely both preached and beleeved and where the Sacraments are rightly administred and in the which there is the true invocation of God and all other requisites that make her a true Church and from which there is no just cause of separation That I have dedicated this Treatise to no man nor sought the patronage of any Authority no mortall creature I presume will blame me knowing my Reasons For writing in defence of the Prerogative Royall of Kings against Papall Usurpation I dedicated my booke unto the King of great Britaine France and Ireland supposing my selfe safe under his protection whose honour and imperiall dignity I maintain but all men know what misery to the ruine of me my wife and many small children came upon me by it through the power and exorbitant authority of the Prelates so that for my duty and Loyalty to the King I had a prison for my reward and the scornes and contumelies of the world to comfort me in it And when I most humbly petitioned his highnesse complaining against the injustice done me and most submissively supplicated his Majesty who was the Caesar to whom only I could then appeal that he would be pleased to grant me one of these humble requests either That his Majesty would be pleased but for one houre to give me a hearing of my just defence or if that could not be granted That at lest he would then grant me that liberty in his Kingdome that he denyed not to Crows and Kites and other Vermine that I might provide for my young ones and if his highnesse would not be pleased to condescend unto either of the former just demands That then he would give me leave to depart the Kingdom and to go into any other Country where I might enjoy my Liberty and provide for my poore distressed family I am most assured there was never a more equall Petition put up to any Prince in the world yet his Majestie vouchsafed not to yeeld unto any of these my requests nor to any other Petition put up either by my poor distressed wife or calamitous children so that without any wrong unto his Majesty I may truely say That Paul found more favour from a Heathen Roman Caesar then I had from a Christian King the defender of the faith After I saw all possibility of releefe was now taken from me I writ my Apology to the Bishops themselves discovering unto them their unjust proceedings in their Courts and their unrighteous dealings towards my selfe and gave them my reasons of all I spake without any offensive language and without any perturbation of Spirit and Dedicated this my Booke to the Lords of his Majesties Privy Councell expecting ayde and reliefe from them and indeed I had no hope of succour from any other nor knew none to whom I could better apply my selfe earnestly imploring their patronage but they as it is well knowne of Patrons became my unjust Judges and after they had made me a spectacle to Men and Angells and exposed me to the scorne and ludibry of the world sent me into banishment where I lived a living death and a dying life and suffered such intolerable misery of all sorts as would exceed beliefe to relate and I am most confident if all the particulars were truly known the world never heard the like and there I had ended my dolefull life had not God of his infinite mercy called this Parliament and put into their hearts to redeem me from my captivity for the which incomparable favour I do as of duty I am ever bound professe my selfe to the last drop of my blood to be their servant in the Lord and in all their most just and honourable imployments I hope with all fidelity to answer to the expectation of the world and shall in life and death shew my selfe to be one that without all by-respects shall ever aime at the glory of God the honour of them and my Country and the common good of all and shall never by Gods assistance do any thing in their concernment that shall be unbeseeming a Man and a Christian Now because by my sad experience I found that I could neither from King nor Nobles have protection I resolved never any more in Gods matters to shroud my self under any covert but Divine Providence and that I with an assured confidence promise my self especially when I now maintain the prerogative royall of the King of Saints King of Kings the Lord Jesus Christ Who is our Lawgiver upon whose shoulders the government of his Church is laid who is the wonderfull Counseller the Prince of peace whose dignity and royalty in all this dispute between me and Mr. Walter Mountague I have to the uttermost of my power maintained under the
world as they do mightily extoll one another and upon the praises and commendations of this man many thousands of people should by and by flock after him wheresoever they should hear he preacheth and some one or more of his followers should come unto this minister that so praysed him and say Sir such a man who you so commended in such a place behold he now preacheth and all men come to him and follow his ministry would such a relation I pray as this made unto him that had formerly praised that minister infer that those that told him of such concourses of people as ran after him not only hesitated but wer right down scandalized at him I am confident that upon mature deliberation no rationall creature would make such an inference Neither can I see any ground why either I. S. or any of his associats or any other should so conclude For the Scripture relateth every where that there was fairer agreement and much love and amity between Johns Disciples and Christs and that they knew one another very well and desired to imitate one another so that they did not envy one anothers masters prosperity nor doubted not of one anothers masters ministry nor were scandalized one at anothers masters happinesse And there is very good reason for it For they all knew that John had so honourable an esteem of Christ as he thought himself not worthy to carry his shooes Mat. 3. 11. they knew also how highly Christ had often magnified Iohn proclaiming him to be the greatest prophet that ever was borne of women and how that Christ had commanded John to baptize himselfe so much he honoured his ministry They by their experience likewise knew that their was great correspondency continued amity between their masters and that they justified each others ministry and that before all the people John teaching the people That he was the Messiah and the Lambe of God that was to take away the sins of the world and Christ upon all occasions making mention of John with great praises saying That his ministry was from heaven and that he was his messenger to prepare his way before him So that I say in all these respects and many more that might be specified it followeth that Iohns Disciples neither hesitated nor were scandalized at the true Messiah as I. S. grollishly and wickedly inferreth Besides they knew that at Christs Baptisme Mat. 3. The Holy Ghost discending like a dove lighted upon him and a voice came from Heaven saying this is my beloved sonne in whom I am well pleased So that Iohns Disciples that were dayly with their master and waited upon his ministry which onely preached up the Kingdome of Christ could not doubt much lesse be scandalized at the true Messiah Jesus Christ Again in the 1. of Iohn it is related there that Iohn openly among all the people proclaimed Christ to be the Lambe of God and sayeth that hee knew him so to be by the discending of the spirit from Heaven upon him because that God that sent him to baptize with water said unto him upon whom thou shalt see the Spirit discending and remaining on him the same is hee which baptizeth with the Holy Ghost and I saw saith hee and bare record that this is the Sonne of God And all this was spoke in the hearing of Johns Disciples so that they could not doubt now of the Messias or be scandalized at him for then they should have beene very untaught Schollers which the words following verse 33. shevves they vvere not for two of Iohns Disciples at that time hearing their Master speake these vvords beleeved and follovved Iesus and inquired vvhere he dvvelt vvho inviting them to come and see went with him to his aboad and tarried with him that night and the story and discourse follovving shevves that they vvere so confirmed in their faith and were so far from doubting and being scandalized at the Messiah as they likewise preached him and gained Disciples to him And the same we may say of all Iohns other Disciples that they honoured Christ very much and predicated his fame unto their master upon all occasions as in the 7. of Luke when the rumour of Christ miracles was spred abroad Iohns Disciples were alwayes wont to relate it unto their master Whereupon Iohn at one time calling unto him two of his Disciples sent them unto Jesus saying art thou he that shall come or looke we for another which message was not sent by S. Iohn that either he or his Disciples doubted or hesitated or were scandalized at the true Messiah but that they all also might be as well eye witnesses of his miracles as others and might say another day that they had not onely heard of his fame but that they themselves had seen his wondrous works For John desired by all manner of wayes hee could to publish the Kingdome of the Messias and knew that the more witnesses Christ had and them of knowledge of reputation the more their report and preaching of him would be credited especially when they themselves could say that they had seene him working miracles and that Christ bade them goe and tell Iohn what things they had seene and heard how that the blind see and the lame walke and the Lepers are clensed the deafe heare the dead are raised and the poor receive the Gospel and for this very end did Iohn send two of his Disciples to Christ not that either he or they doubted whether he was the Messias or no but that they might be eye witnesses and relate these things with the more confidence both unto the people and to those that should be pen men of the Holy Scriptures as St. Luke in the 1 chapter v. 2. Even as they delivered them unto us which from the beginning were eye witnesses and Ministers of the Word according to that of Saint Peter Acts the 1. verse 21. Wherefore of these men which have companied with us all the time that the Lord Iesus went in and out amongst us beginning from the baptisme of Iohn unto the same day hee was taken up from us must one be ordained to be a witnesse with us of his resurrection So that it may well be gathered that Iohn the Baptist had a speciall eye to the future and desired not only in his owne person to preach up Christs Kingdome but that his Disciples after him might relate to their Auditors and to the holy pen-men what they had both heard with their owne eares and seene with their own eyes and so might the better witnesse unto Christ neither will any man deny but that Iohns Disciples might also be much strengthned in their faith in beholding those wonderful miracles of Christ though they no way doubted or hesitated or were scandalized at the Messiasbefore no more then the people in Samaria doubted concerning him Iohn 4. after the woman had said to the men of that Citie Come see a man which told me all things that ever
him up upon his throne but by this meanes they dis-throne him And therefore J. S. and all those of his fraternity that not onely unchristian and unchurch all those that were baptized by Iohn the Baptist and Christs Apostles before Christs death but at this day unchurch and unchristian all Christians and Churches but their own are guilty of high contumacy against the King of Saints and King of Kings and are most injurious to all their christian Brethren And truly there cannot be found scarse in the world such an example of temerity and unadvised rashnesse and want of charity and common wisdome as is every day to be observed amongst the Independents who are ever talking of a Church mould after the New Testament forme and excluding all from being true Churches that are not so moulded and yet never tell us what it is For in the holy Scripture we have never read of any other Church mould or of any New Testament forme but of publishing the Gospel and of preaching faith and repentance and of yeelding obedience unto it and of beleeving and repenting and being baptized which both John the Baptist and all Christs Disciples and the blessed Apostles and all the faithfull Ministers of the Gospel had a commission to do and a command withall and a blessing annexed unto it that whosoever did repent beleeve and was baptized should not onely be admitted a visible member of the catholicke visible Church but should be saved The words of our Saviour Christ unto his Disciples Marke 16. ver 15 16. are these Go saith he into all the world and preach the Gospel to every creature he that beleeveth and is baptized shall be saved but he that beleeveth not shall be damned Out of the which words and commission of our Saviour I evidently gather that when John the Baptist and Christs Disciples in their severall ministryes went according to their commission preaching from place to place and from city to city and publishing the glad tydings of the kingdom of the Messiah and baptizing such as beleeved they cast them into a Church mould after the New Testament forme and therefore made them all members not onely of the Catholique visible Church but of all those severall particular Churches and Synagogues through all the cities of Judaea and through the world where they preached the Gospel as well as at Ierusalem and that as many of Ierusalem as were baptized by Iohn and Christs Disciples were all members of that Church and as truly moulded into a Church mould after the New Testament forme and made as reall members and free denizons of Christs Kingdome as any of the new congregations at this day unlesse any will think and beleeve that John the Baptist and the blessed Apostles were ignorant how to gather Churches and nescient of the right mould and forme of the New Testament churches and had not learned their lesson so well as our Independent Ministers which were a piece of impiety and horrid wickednesse to affirme For then it would follow that those that were baptized by Iohn and by the Apostles and Christs seventy Disciples were never saved For I. S. denyes they were Christians and that they were cast into a church mould after the New Testament forme or members of the christian church and therefore by consequent they were in the state of damnation But if all this be wickednesse so much as to think then there is a way yet to Heaven and that a safe one which the Independents are ignorant of for they preach up their way as the narrow way to heaven proclaiming all those that are out of it to be enemies of Jesus Christ and his kingdome and in the state of perdition and yet Iohn the Baptist was ignorant of their way and cast not his Disciples into their mould and yet they went safely to the Kingdome of heaven yea they entred into it by violence as our Saviour speaketh And therefore by this that I have now said by way of answer all men may see the futility and impiety of I. S. and how groundlesse all his arguments are and may very well conclude That all those that were baptized by John the Baptist and by Christs Disciples before his death were members of Christs Church and true beleevers and that as many of them as came from Jerusalem were members of that church and they may also from the foregoing arguments gather That those that came out of Jerusalem to his baptism were in such multitudes for all Ierusalem went out unto him and were baptized as they could not all possibly meet in any one place or congregation or a few therfore I am confident that all those that shall read both what Mr Knollys and I. S. have fondly and impiously replyed to my arguments and what by way of answer I have here set down will adjudge that such unworthy wranglers and cavillers as these are ought by their severall Churches to be severely censur'd for this their ignorance and impiety And this shall serve to have replyed to these their exceptions against my first arguments concerning the multitudes baptized by Iohn the Baptist I shall answer to all their other severall cavills in their due places I will now therefore go on to shew the increase of beleevers that were made by the miracles and preaching both of Christ and his Apostles and from the severall places out of the holy Scripture frame my arguments as out of the former to prove the same conclusion John the 4. ver 1 2. Now when the Lord knew how the Pharisees had heard that Iesus made and baptized more Disciples then Iohn though Iesus himselfe baptized not but his Disciples Here observe that where there was a mistake in the relation there the Evangelist forthwith shews it to rectifie mens understandings as where it was reported that Christ baptized he shewes it was a mistake for his Disciples onely baptized but where it is said that Iesus made more Disciples then Iohn that is taken pro confesso and it was true for Iohn himselfe in the 3. chapter ver 30. had said He must increase but I must decrease Christ therefore made many more Disciples and Beleevers then Iohn and added dayly to the church that was then in Jerusalem such as should be saved for he came to save the lost sheep of the house of Israel and he received all that came to him John the 6. 37. And as many as received him to them he gave power to become the sonnes of God even to them that beleeve upon his name John 1. 12. And these were infinite multitudes as we shall see by and by In Iohn the 7. 31. it is said that many of the people of Ierusalem beleeved on him And verse the 40. they said of a truth this is that Prophet And in the same chapter when the high Preists sent the officers to apprehend Christ and returning without him and the high Priests demanding the reason why they had not brought him
they would have done the like and that they were men worthy of death which made them I say as equally guilty as their wicked Iudges and Executioners as wee may see also in those that assented unto the High-Priests and to the Scribes and Pharisees in putting to death the Lord of Life they made themselves all guilty of his blood and by that meanes brought the curse of God upon them and their children by it to this day as well as the High-Priests themselves a fearefull sinne though the world take no notice of it and which all these Kingdomes have yet to repent of Saint Paul also makes himselfe as guilty of Stephens blood as they that stoned him saying When thy holy Martyr Stephen was stoned I stood by and assented unto it and held the garments of those that stoned him By which hee acknowledgeth himselfe equally guilty and so all those that assented to all the cruelty done to the people of God in these Kingdomes and were approvers of their tyrannie are as guilty as the actors of it for consenting unto any treason or conspiracy or with any malefactors and all their complices both by the Law of God nature and nations makes them all guilty before God and men and as liable to justice and punishment as those that acted in those malefices and therefore those that but assent unto a toleration of all Religions a sinne so highly displeasing unto God are as guilty as the Actors of it and if but consenting make them guilty how guilty are they then that use Arguments to bring in a toleration of all Religions and abuse the Scriptures to this end and plead for it and would have it established by a Law surely they are offenders against divine Majesty in an elevated nature and have a great deale to answer for it before God especially when they doe it in a most scurrilous and rayling manner by which they manifest to all the world that they are more verst and better acquainted with the doctrine of Billings-gate then with the language of Canaan But this may seeme a wonderfull thing to all judicious men that that people which within these six yeers were afraid of a Surplice and of the crosse in Baptisme and of any popish ceremony or of any of their vaine traditions and will-worship which was their honour then should now plead for the toleration of the body and soule of Popery and for all other both Iewish and heathenish Religions and all manner of sects so destructive to that Religion which the King of Saints and King of Kings and the onely King of his Church the Lord Iesus Christ himselfe hath taught us and to the peace and quietnesse of the Land this I say must needs seeme a monstrous thing to any moderate minded Christian Nay how unreasonably doe these men deale with their brethren they plead for a toleration of all Religions here in England and yet in New-England banish men into Ilands from amongst them for dissenting from them in their new modell of Church-government and for but dissenting from them in their opinions about Religion and hâ—re amongst us what impious and rayling bookes doe they make against the Ministers for endeavouring to establish that Religion and that Church-government that God himselfe in his holy Word hath set downe and what approbrious names doe they give the faithfull and painfull Preachers and Pastors of the Church of England calling them Baals Priests the profest enemies of Iesus Christ and his Kingdome the lims of Antichrist false Prophets the brood of Babylon terming some particular men of them Rabshekes others Bauds others Black mouths legall Preachers and stiling all of them the cursed enemies of Iesus Christ and thinke of them as men not worthy to live and in expresse words professe it and yet these men plead for a toleration of all Religions when both by their words and deeds they manifest if it were in their power the first worke they would doe should be to root us all out of the Kingdome so that all men may see they say one thing and mean another that they would tolerate all Religions but onely that which is the true Religion and so by that meanes have no Religion at all but one of their owne making which by their new lights they have of late found out which they call the straight way to Heaven and the onely way of setting up Christ upon his Throne which is nothing else to say the truth but to dis-throne him and set up themselves and their new modell for who doth not see how already they lord it over all good Christians not admitting them to the Sacraments but upon their owne termes nor suffering their children to be baptized amongst them nor so much as suffering any they call Presbyterians to preach in their new congregated Assemblies and if this be to give a toleration of any Religion but their owne let all the world judge but I say and will ever by Gods assistance be able to make it good in that they plead for a toleration of all Religions they are guilty of hainous and foule sinnes being complices as well as they that are Actors Now then when the Presbyters of the Church of England seeke and endeavour in all their proceedings to establish that Religion which Christ the King of his Church hath taught them and his blessed Apostles and labour to set up that Government that was ordained in all Churches to be perpetuated to the end of the world in their so doing they imitate all the Patriarchs Prophets and Apostles and in that they doe more advance Christs Kingdome than the Independents who under pretence of liberty of conscience would bring in a toleration of all Religions and confusion upon us all Surely if ever any Ministers deserved well from the people the Ministers of England now do who by all their endeavours shew that they seek to bring them to the knowledge of God and of his Sonne Jesus Christ and to the knowledge of themselves which is life eternall For what could men do more than that which they have done who have Petitioned the House of Lords and Commons now sitting in the great Councell of the Kingdome that they might be armed with authority from them in their severall charges to have the examination of such as shall be admitted to the Sacraments that they may be rightly informed in the knowledge of those holy Mysteries and that â—one that are either ignorant or scandalous in their lives may be suffered to communicate at the Lords Table by which their endeavour they shew the Christian care they have of their eternall welfare for which the people are ever bound unto them and by the which also they take away all scandall and occasion of offence to others which formerly pretended that the cause of their separating from our Congregations and Assemblies was in regard they could not communicate with doggs and swine and with the tag ragge and bobtaile of all the Malignants