in the second Chapter and first Verse were Christs apostles and Disciples and such as had followed him from the beginning of Iohns baptisme and were indeed all Ministers of the Gospell and preachers of the Word and men of great eminency and fame and renoun and therfore by a great elegancy are called Names the number of the Names saith the Holy Ghost which kind of expression in the Holy Scripture is ever used for to expresse men only of transcendent excellencie and desert for their rare vertues and endowments as is manifest out of the Revel 3. 4. and all these were taken up in holy duties as the occasion required and were by themselves but may any rationall man conclude from thence that there were no more Beleevers in Ierusalem would not this be thought an odde kind of arguing if one should thus dispute against the Independents those Homothumadon brethren all the Independent Predicants and their Itinerary Preachers those eminent and learned men those names are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Citie of London on one of their Feast dayes Ergo there is no more Independents in the Citie of London then can meet at all times in any one Congregation to partake in all their Ordinances would not all the Independents laugh at any Presbyterian that should thus dispute when they themselvs boast that there be millions of them in London Now by the holy Scripture we are truly informed there were millions of true beleevers in the Church of Ierusalem at that very time and that they were the Ministers only that were present together on the day of Pentecost and that the other Beleevers were in their other meeting places yea besides those that I have now named it is said in the same Chapter verse 5. that at that instant of time there were dwelling at Jerusalem Iewes devout men out of every nation under heaven that is true Worshippers and Beleevers here therefore must needs bee an innumerable company of these and all these were then Inhabitants in Ierusalem so that the Holy Scripture doth by many witnesses prove there were more then a hundred and twenty Beleevers or more then a hundred thousand in Ierusalem at that time how therefore with any honesty can the Independents conclude from Epi to auto that there were no more Beleevers then in Ierusalem nor ever after then could all meet in one Congregation If this be not to fight against God there was never any fighting against him But should I yeeld unto them which I cannot doe for many reasons that there were no more Beleevers at that time in Ierusalem then did or could all meet in any one place will it follow in any sound understanding that they could ever after all still meet in one Congregation when they were infinitly daily increased I trow not for so to speake and so to argue and conclude would be but to prove fighters against all reason yea against God himself as I said before and to deny the expresse Scriptures as will forthwith appeare for in the same Chapter when there were but three thousand new Converts added to the Church it is said that then that company could not all meet in any one place to communicate in all acts of worship but for want of a place spacious enough for to breake bread in they were forced then to meet in divers places and to divide themselves into severall Assemblies and Congregations and that in severall houses for so saith the Scripture verse 46. and they continued daily with one accord in the Temple and breaking bread from house to house that is in many severall houses they had their meetings to communicate in therefore at that very time there were many Congregations of Beleevers so that they could not possibly meet altogether in one place And here by the way it is good to take notice not onely that there were many Congregations of Beleevers in the Church of Ierusalem which the Independents confesse to be the first formed Church and that when there were but three thousand new Converts added to the Disciples but that all these were speedily and readily received into Church-fellowship and that by the sole and alone authority of the Apostles so that it was not required at their hands that they should first walke sometime with the Church before their admission or that they should make a particular confession of their faith or bring in the evidences of their conversion or that they should enter into any particular explicite Covenant or that they must have the consent of the Church before they could be received into Church-fellowship nothing I say of all this was either practised in this Mother-church or any Daughter-church in the Primitive and purest times but these two truths are most certainely evident out of the Scripture The first that all Christians in the church of Ierusalem were admitted into Church-fellowship upon their repenting beleeving and being baptised without any other conditions and that upon offering themselves The second truth is this that there were many congregations and Assemblies of Beleevers in the Church of Ierusalem at that instant time which is abundantly proved out of the testimonies and reasons above specified and those expresse words where it is said that they brake bread from house to house therefore there were many Congregations then But it will farther more illustriously yet appeare if we consider the divers other additions of Beleevers and that daily unto the Church of Ierusalem for in the last verse of this chapter it is said that the Lord added daily unto the Church such as should bee saved here we find additions upon additions of Beleevers and that daily indefinitly set downe as if they could not easily have been told which addeth no small Emphasis unto the expression and all these were admitted into Church-fellowship without any of those conditions the Independents require of all their Members in these our times for it is said the Lord added daily unto the Church such as should be saved and therefore hee did it onely upon his owne termes of Repentance Faith and Baptisme Now what understanding man can easily beleeve that when there was such daily increase of Beleevers made that they could all still meet in any one place or Congregation to partake in all Ordinances But if wee looke into the fourth chapter we shall find an other new Addition and that of five thousand men more besides women for so saith the Scripture verse 4. Howbeit many of them which heard the word beleeved and the number of the men was about five thousand Now if when there were but three thousand they were then forced for want of a convenient place spacious enough to communicate in to divide themselves into divers severall houses how impossible a thing was it for them all daily then to meet together in any one place or congregation may any one imagine when there were not only daily additions of Beleevers but five thousand men more added unto the
Lord but that they should also afford them the honour of maintenance and take order there be a sufficient and competent yea an honourable allowance for their support and that as they minister to them spirituall food for their soules they should likewise minister unto them all things necessary for the maintenance of them and their Families that they may comfortably and without solicitous care follow their holy imployments and wait upon their severall Ministeries So that the place and imployment of the Presbyters is to teach and rule the people and this is their proper worke and peculiarly belongs unto them and the imployment and place of the severall congregations under them is to hear and obey and therefore if the severall congregations do assume unto themselves the power of ruling they take more upon them then by God is allowed them and the Presbyters in yeilding unto it reject their own right and devest themselves of that authority that God hath put into their hands and by so doing in time may not onely bring confusion into the Church but to all those Countries where such usurpations are tolerated I cannot but speake my conscience in this point And truly very reason dictates unto a man that they only should have the authority of commanding and ruling over the Churches to whom the power of the Keyes is given Now it is given only to the Ministers and Presbyters as we see it in Iohn 20. 21. and Matth. 18. 15 16 17 18. Where our Saviour Christ established a standing government to be continued to the end of the World the violating and the overthrowing of the which was the cause of all those confusions both in doctrine and manners that is now come upon the world and was the cause not only of the rise but the growth of Antichrist And the reducing of it again into the Church and the re stablishing of it will be the confusion of that Man of Sin and of all the Antichristian-brood and be a meanes of establishing truth and peace through the Christian world But it will not be amisse a little to consider that place in Matth. 18. If thy Brother saith Christ shall trespasse against thee go and tell him of it between thee and him alone if he shall heare thee thou shalt gaine thy brother but if he will not heare thee then take with thee one or two more that in the mouth of two or three witnesses every word may be established And if he shall neglect to heare them then tell it unto the Church but if he neglect to heare the Church let him be to thee as a Heathen man and a Publican Verily verily I say unto you whatsoever ye shall binde on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven In these words our Saviour Christ has respect unto the order and custome of judicature in those times in censuring mens manners and doctrines which among the Jewes was ordered and administred by an assembly and counsell of learned experienced and judicious men and by a Presbytery Consistory or Colledge of able men for government chose and selected out of the people for this very purpose by such as could judge and discerne of their abilities the which assembly and company is by Christ himself called a Church because it did represent the Church and in this place Christ did establish the like to be continued in the Christian church to the end of the world making his Apostles this representative body and their successors all the godly and holy Ministers and Presbyters and gives unto them the same power and Authority to judge and determine of all things belonging unto faith and manners that was observed in the Jewish church in all Ecclesiasticall Discipline For otherwise the Christian church should be inferior to that of the Jews if they had not the same Priviledges for the censuring of manners and Doctrines and the same power of jurisdiction and ruling that they had Now all power of jurisdiction among the Jews was exercised not by the promiscuous multitude or by the whole congregation nor by any particular man nor by two or three as the place above specifies but by an Assembly Senate Councell or Presbytery of understanding men assigned to that purpose which our Saviour himself calleth a Church this government established in the Christian church are the severall Presbyteries where all things are transacted by common and joynt consent and this was the practise of the Apostles at Ierusalem who did all businesse of publike concernment by common and joynt consent as is manifest in the first chap. of the Acts in chusing of an Apostle in Iudas his place and in the 5. chap. in censuring Annanias and Saphira and in the 6. chap. in chusing Deacons and in the 15. chapter in determining the question there in hand all in a Presbyterian way and by common consent And this is that government that God hath commanded to be perpetuated to the end of the world in these words Whatsoever ye shall binde on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven So that the Presbyters onely have the power of the keyes it is their place only to ordain Ministers and Church Officers whatsoever Authority the people may exercise in the chusing of them as Paul writes unto Timothy and Titus and they onely are to judge and determine and to censure in matters of manners and doctrine and the people are to allow and approve it according to the Word of God Yea the very Synagogues of the Jews which were the same that our churches are were governed by a Presbytery as our brethren acknowledge called by the name of the Rulers of the Synagogue who governed by joynt and common councell as is evident and manifest in that there were superior and inferior Judges Commanders and Rulers according as their yeares gravity and wisdome made them more emninent then others and venerable to the people as may appeare in many places as Acts 18. ver 8. It is said there That Crispus the chiefe Ruler of the Synagogue beleeved with all his houshould So that if there were a chiefe Ruler or Iudge or a President there must of necessity be a Councell or Segniory of inferiour ones that had Rule and Authority over others as well as he and where there is a chiefe Justice or Judge there are other Judges joyned with him as all reason perswades and there must needs be a Court of Judicature where all things are transacted by conjoynt and common consent and agreement and so it was in the Synagogues of the Jewes who were subject to and ordered by the determinations and abitrement of their Rulers and Governours So that the severall Churches or Synagogues under the Jews were in subjection to those Rulers and were governed according as by common councell they ordered And Mat. the 5. vers 22. And behold there came one of
worship for here in expresse words the place where they met is specified and it is said to be the Temple I appeale to the wisdome of any learned man or but of a rationall Christian whether this be a candid or ingenuous way of arguing That because 3000. Christians that were newly converted might meet together in the Temple of Jerusalem Ergo all that believed in Jerusalem that were converted by Iohn the Baptist and all that believed by Christs ministery and miracles and all that were converted by the Apostles and the seventy Disciples before Christs sufferings and all that were after his Resurrection converted for twenty years together by the Ministry of all the Apostles and all the other Ministers of the Gospell they might yet all meete in any one place or Congregation to partake in all acts of worship and to edification I refer this I say to the consideration of any Learned man or any intelligible Christian whether this be an ingenuous way of arguing I believe if one should argue against them after the same manner they would laugh at him If one should thus dispute Within these seven years all the Independents continued daily with one accord in such a place and they all met together in one congregation Ergo there is but one congregation and but one Church still of Indeperdents in London and they all meet together in one congregation Would not the Brethren make themselves as merry with such a way of disputing as they have made others sad with their way of arguing yes doublesse The truth is their way of arguing is not to their owne honour to speake but favourably of it as will appeare For should I grant unto them that at that time this place of Scripture speakes of there had beene no more Believers in Ierusalem but those hundred and twenty names specified in the first Chapter of the Acts and these three thousand new Converts and accord also unto them that all these did meet together in on place and in one congregation and did partake in all the Ordinances which notwithstanding I cannot grant them for divers reasons for in the same place it is said That although they continued daily in the Temple yet they brake bread from house to house that is to say some of them did daily meet to hear the Word in the Temple and then followed their severall imployments and others in private and they had the holy Communion or Sacrament in severall houses from which it is manifestly evident that then when there were newly added to the Church but three thousand Believers they had many and severall congregations and assemblies and without all doubt as the multitudes of Believers increased they were still distributed into more congregations for it is said They brake bread from house to house that is they had their assemblies and meetings in severall houses and places besides the Temple and in those severall houses they had not only the preaching of the Word and Prayer but the administration of the Sacrament and communicated in all the Ordinances which they could not do in the Temple as afterward will appeare and all that I now say is evident from the 41. Verse of the same Chapter to the 47. But I say should I silence my own reason and suffer it to speake nothing and should I grantto our Brethren that there were but three thousand and that these three thousand Believers might all meet in one congregation and partake in all the ordinances to edification would it follow that when ten thousand were added unto them and twenty thousand more to them and thirty thousand more to all these would any may think or believe that ten thousand men can meete in one congregation to edifie and to partake in all the Ordinances much lesse when there is so many thousands more added to them that they could still meete in any one place or congregation I thinke no man that hath not abdicated his understanding will so conclude So that all men may see not onely the weaknesse of this argumentation but the strength of truth For this very weapon with which they had thought to have defended themselves and wounded the Truth they wound themselves and overthrow their own tenent as God willing I shall more fully by and by make appear But out of Chap. 5. our Brethren conceive they have a very strong and invincible Argument where it is related That after Ananias and Saphira were miraculously taken away for lying unto the Spirit of God It is said That great feare came upon all the Church and upon as many as heard these things And by the hands of the Apostles were many signes and wonders wrought among the people and they were all with one accord in Solomons Porch Ergo say they the number of Believers in Ierusalem was not so great but that they might all meet together in one congregation for the place where they did meet is set downe viz. in Solomons Porch and it is further specified That they were all with one accord in that place This is their Argument faithfully and truly set downe and with the best advantage for their cause But to speake the truth this kinde of arguing hath no force in it neither doth it beseem grave men to trifle thus in the matters of God and Religion For should I grant unto them that all the Beleivers that then were in Ierusalem and had been converted by Iohn the Baptist and by Christ and all his Disciples before the Passion and Sufferings of the Lord Iesus Christ and the three thousand converted by the first Miracle and Sermon of Peter after they had received the gift of the Holy Ghost and the five thousand after by the second Miracle and Sermon and after the new additions of so many multitudes of Believers both of men and women by reason of the miracle wrought upon Ananias and Saphira his Wife and the other miracles that the fifth Chapter speaketh of should I say grant that all these might yet have met in one place and in any one congregation to communicate in all the Ordinances which all reason forbids me to yeild to will it follow that when there were additions upon additions and that of multitudes of Believers that they might still meet in any one congregation to edification and have communicated in all acts of worship For in all reason we may conceive had we no testimony out of the holy Scripture to back it that if eight thousand were converted besides multitudes both of Men and Women with a few Miracles and Sermons and if at the first Preaching of the Gospell after the Resurrection there was such a great encrease and such a multiplication of Christians all understanding I say perswades that in the space of twenty years there will be innumerable multitudes added daily to the Church when the miraculous working of wonders with the same doctrine still continued and with all the same reason will dictate to any man That
speaking there to his Disciples saith I have chosen you and ordained you that you should go and bring forth fruite and that your fruite should remaine that is I have chose you to preach the Gospell and convert men which is the fruite of preaching the Word and causeth the multiplication of Beleevers for Faith commeth by hearing Romans 10. Now this Scripture is here fulfilled for it is said that the Word of God grew and multiplyed that is it brought forth the great fruite and increase of multitudes of Beleevers and converted many notwithstanding all the persecutions that were raised against it and the Church So that the conclusion must necessarily follow from the premises and it is most apparent that there were many Congregations of Beleevers in Jerusalem after the Persecution But in the 21 Chapter 20 Verse there is a place that putteth an end to this Controversie and with the which I will conclude my first assertion In these words Thou seest Brother saith Saint James and the Presbyters of Jerusalem to Saint Paul how many ten thousands for so it is in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Jewes there are which beleeve and they are all zealous of the Law In this place the Evangelist speakes of the Inhabitants of Ierusalem that were Beleevers and had their abode there and not of strangers as our Brethren suppose and such as they conceive were come up to Jerusalem at that time to the feast of Pentecost at which they thinke Paul then was which opinion of theirs might be confuted with many reasons if it were necessary some of the which I shall briefly set downe As first it is well knowne that the feast of Pentecost lasted but one day and that in the time of Wheat-harvest when ordinarily but few came to Jerusalem Besides none of the Jewes that lived out of the Countrey of Judaea and the confines of Israel were enjoyned to come to that feast or any other of the feasts so farre as I remember neither indeed could they dwelling in such remote countryes except they spent all their time in running about So that as I conceive is was arbitrary in the Iewes that dwelt in other countries whether they would come or no to all those severall Feasts though I have this opinion of some of the most zealous of them and best ablest and richest of them and that had time and leasure that they would spare neither paines nor costs so they might enjoy the Ordinances and the society of their Brethren Besides we reade but of very few strangers that were at Ierusalem at this time when Paul was there and they were them of Asia which were persecutors rather then believers as the story relateth verse 27 28. Now the multitude of which there is mention made in this place in the 22. verse they were all Believers and were inhabitants and such as were well knowne to Saint Iames and the Presbyters and were all strangers to Paul and such as had onely heard that Paul taught all the Jewes that were among the Gentiles to forsake Moses c. And therefore none of these many ten thousands were of the believing Iewes amongst the Gentiles for they are clearly distinguished from them for it is said that those Myriads of believing Iewes were informed that Paul taught all the Iewes among the Gentiles c. They then were informed that Paul had taught others The Iewes among the Gentiles were they who Paul had so taught and how could they be in the number of them that were informed Had they neede to be informed by others what Saint Paul had taught themselves Therefore they must needs be the believing Iewes of Jerusalem and the inhabitants and dwellers there So that out of the Text I thus argue Many ten thousands of Believers could not all meet at any one time or in any one place or congregation to enjoy all the Ordinances to edification but of necessity must be distributed into diverse and sundry congregations and assemblies if they would partakes in all acts of worship and be edified But in the Church of Jerusalem after all the persecutions there were many ten thousands believers Ergo they could not all meet together at any one time or in any one place or congregation for the enjoying of all acts of worship to edification but of necessity must be distributed into diverse and sundry congregations and assemblies they would partake in all the Ordinances and be edified For the Major all reason will assent unto it for the Minor the text it selfe confirmes it neither doth the word Myrias or Myriades ever expresse lesse then ten thousand as might out of many places of Scripture be proved and divers authors And truly to any man but of an ordinary understanding it would seem strange yea an incredible thing that Jerusalem the Theater of so many miracles and where there were twelve Apostles and the most of them for the most part resident and so many famous Preachers and Presbyters and who at the first beginning of their Ministry after they had received the gifts of the holy Ghost by their powerfull preaching and a few miracles had in a short time converted above eight thousand people besides great multitudes both of men and women besides Priests and who preached dayly in the Temple and from house to house and that for above twenty yeares together as moâ—t of the Apostles did without interruption that in all this time of the Gospells spring and that in so populous and numerous a city that all these famous Ministers and Teachers should convert no more to the faith then might all meet in one Congregation I say all this will seem strange to any rationall man And as it is against all reason so it is against the expresse words of the holy Scriptures as hath out of many places in the foregoing discourse bin sufficiently made appear and out of the place last cited which doth affirme That there were many ten thousand beleevers in the Church of Ierusalem after all the persecutions all which could not meet in any one place to enjoy all Acts of Worship no not in a few Whether therfore it hath not by this and the many other testimonies of holy Scripture and the arguments out of both been sufficiently proved That there were many Congregations in the Church of Ierusalem I report my selfe to any that have not the pearle of prejudice in the eye of their judgement And this shall suffice to have spoke for the proof of my first assertion But as in all their former discourse I faithfully set down what Mr Knollys and I. S. had to say by way of answer and confutation to those severall Arguments they opposed so I shall now in the same manner truly relate what Mr Knollys hath to reply by way of refutation to this my last Argument and then I will come to what my brother Burton hath to gainsay and reply to him in order Master Knollys his words in way of answer
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
Now as I have shewed you the controversie betweene the two parties and the cause of this dispute and set downe the occasion of bringing all these Armies into the field with the words of their challenge and declared also the two sorts of enemies I have to deale with I will according to my promise ad aram veritatis briefly lay downe the title by which they all pretend a right to Independency and shew the ground and foundation of the congregationall way for the which they doe all of them now as pro aris focis dimicare against their Christian Brethren whom they ordinary stile Presbytyrants But by the way I must say thus much that before there was any breaking out to open Hostility all things in the beginning were carried in an amicable and lovely way and the controversie was disputed con and pro in a legall manner every one bringing in their evidences for their way and cause and that in forâ—â—onscientiâ— before Judges of the spirituall Law where all the Advocates for the Independent cause were fully heard speake and plead for themselves and for their party whatsoever they now pretend to the contrary and they had all of them liberty granted unto them freely to bring in their witnesses which were fully likewise heard Now they had but one witnesse to speake of that made for their cause and he being found doubtfull in his expressions and the truth also of his testimony being fully examined it was abundantly made appeare by the Advocates of the contrary party that should his Affidavit be allowed of as cleare in every particular and punctilio of it as they would have it yet it would not be a sufficient witnesse to prove any just title they had to their Independency nay though they had many such whereupon the Court could neither in iustice or equity admit of that witnesse his testimony and all those that have any understanding in causes of this nature when they shall heare the debate fully on both sides will I am most confident conclude that should the Judges have allowed of their witnesses testimony and so have granted the Independents their cause that they had beene unrighteous Judges and there had beene then just cause of appeale to some higher Court and Tribunall but the Judges in conscience having given sentence according to Law and justice against the Independent party and they notwithstanding still challenging a right and title to Independency although I say it was made apparently evident to all men that they could not justly challenge or claime any right thereunto by the Charter of the great King of his Church they still persisting in their obstinacy and groundlesse challenge and being resolved that they would be either soli aut nulli would admit of no faire accommodation as can sufficiently be proved by a cloud of witnesse brake out into open Hostility and war against their brethren and all this contrary unto Covenant and Agreement as is briefly set downe in the Schismaticke sifted set forth by Mr. John Vicarâ— and let fly their arrowes and quils at us and with the poyson and venome of them wounded and slew not a few invading our Frontiers and Territories beating up our quarters plundering and spoyling of us of our best and fattest sheepe and lambs making ever and anon false alarums upon us and upon every occasion sending us challenges to the terrifying of many in so much as they forced some to run into the rivers and Jordans round about starke naked over head and eares like mad men aud that in the middest of winter to the killing and murthering of certaine of them yea they began to rob us of our wives of our children and of our servants and indeed of our very substance so that the Presbyterians were constrained in their owne defence to come out to meet them for the preserving of themselves and their soules and bodies both which would be destroyed and that speedily if these Rovers might goe on without controule and resistance and yet in all this combat the Presbyterians hitherto have used no other weapon but the sword of the spirit which is the word of God But before I come to the main battel I shall here set down the ground and warrant by which they challenge a title and right to Independency and withall I will set downe the manner of their pleading before they came to Hostility with the names of some of their chiefe Advocates and Patrons who lived sometimes in the Low-countries amongst the Countrey Courtiers there where they became excellent Proficients in their art and where they learned this Lesson perfectly well viz. how to spread their bread with the Independents butter which is the chiefest part of their skill and learning which made their tongues in all their pleadings run very glib and these being all very well feed pleaded their cause in manner and forme as followeth The Court being set the chiefe Judge or Prolocutor after the hearing of the debate and cause desired the Advocates for farther satisfaction and for farrher proofe of the soundnesse of their plea to bring in their witnesses and evidences with their reasons out of the holy Scripture the great Charter of heaven by which they would prove their title and right to the Church of Jerusalem and by which they laboured to evince there were no more Beleevers in that Church then could all meet in any one place or congregation to partake in all the Ordinances and that this Church consisting of no more then one Congregation was independent promising and that faithfully withall the other Judges that if they could by sufficient evidence witnesses and testimonies out of the holy Word of God the Charter of the great King make it appeare that the controversie then should speedily be decided betweene them and that they would yeeld the Cause then the which nothing could be spake more honestly Wherupon first Thomas Goodwin a sturdy Advocate produces for witnesse the first v. of the 2. chapter of the Acts in these words when the day of Pentecost was fully come they were al saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in one place Ergo saith he the Church of Jerusalem consisted of no more Beleevers then could all meet in one place Thus did hee plead and evidence Now before I come to tell how the other Advocates argued their cause I will set downe the Greeke words in Roman characters that the most unlearned may reade them and I will afterwards give the true and genuine interpretation and sense of them and shew how both these Advocates and all the Independents and Sectaries are mistaken in that witnesse and testimony which indeed is the onely evidence they build their whole new Babel upon and shew withall how they with violence force that witnesse to speake otherwise then hee meaneth and that the words taken according to the originall and according to all solid reason bring in no such evidence nor carry no such sense or
20. vers the 7. And our Brethren do not deny this And it is well known that the Primitive Christians had their meetings and assemblies in private houses as by the many places is manifest which I cited but a little before Besides the Sacrament of breaking bread is no Temple-ordinance and therefore could not be adminisâ—â—ed in the Temple with the safety of the Christians and Believers for if they were so highly displeased with the Apostles for preaching Iesus and the Resurrection in the Temple as it appeareth Acts 4. 2. They would not have suffered them to have administred the Sacraments there And if Paul was so assaulted Acts 21. 28. for being but supposed to have brought Greeks into the Temple what would these men have done if one should have brought in a new Ordinance and a new worship and service and that so contrary to their legall rights Surely the Iewes would never have suffered it neither do the Brethren contend for this Now it is well known that in the Primitive Church if not every day yet every first day of the Week at least they met together to break bread that is to receive the holy Sacrament which was never without preaching as we see in Acts 20. 7. and in the places above quoted in which it is said they dayly brake bread together and that in severall and particular houses and that of necessity must be for a few houses could not have held so many thousands as all reason will dictate and if they were or could be contained under one roof yet they must be forced to be in diverse and severall chambers or roomes So that what is done and spoke in the one the other knowes nothing of it so that they are still severall congregations as under the roofe of Pauls there are diverse meeting places where Men may partake in all Ordinances and they are called severall Churches and they that meet there several congregations though under one roof for the distinction of the places under one covert makes alwayes a distinct assembly as it is dayly seen in the severall Committees at Westminster where every Committee of both Houses have their severall roomes and equall authority and are yet all but one Parliament though distributed into so many severall assemblyes So here they had severall assemblies and that in severall houses as is declared and reason it selfe without any testimony of holy Scripture will perswade this for the Apostles they all preached and that dayly and they must have severall roomes to preach in to avoyde confusion for all things in the Church must be done in order and they must have severall auditories or assemblies or else they should preach to the walls so that if the Apostles would all preach and the people all heare of necessity they must be distributed into severall congregations and assemblyes to avoyde disorder and that there were severall congregations and severall assemblies the places above specified do declare and tell us So that there is no man that resolves not to oppose all truth that is contrary to his received opinion but may evidently perceive that there were many congregations and assemblies in the Church of Ierusalem and yet they all made but one Church and were govern'd by one Presbytery as the many Committees in both Houses are in divers roomes and make divers assemblies and have equall power and authority among themselves and yet they all make but one Parliament and all those severall Committees are govern'd by the joynt consent of the Great Civill Presbytery of the Kingdome which is all the Parliament and all this without confusion yea with most excellent order and decency This is the last argument I produced out of the above cited Scriptures to prove that there were many assemblies of beleevers in the Church of Ierusalem before the persecution And concerning this argument Mr Knollys before he comes to answer it makes a little sucking preamble His words are these But the Doctor saith he hath one argument which is more to the purpose then all the other which I desire the reader seriously to consider page 64. Thus he His Answer to this Argument is as followeth I will set down all his own words which are these Now I desire the Reader to consider how the Doctor proves his Minor which he saith it manifest from Acts 2. 46. and chapter the 5. 12. 42. and chapter 3. 11. 12. and many more places that might be produoed page 64 65 66. In all which discourse the Doctor gives you nothing but his own suppositions and conclusions for the proofe of his Minor proposition which is his manner of discoursing through his booke This Argument saith he I answer First by denying the assumption or Minor proposition and the reason of my denying it is because the Scriptures produced by the Doctor do not in expresse words declare that there were divers assemblies and congregations of beleevers in the Church of Jerusalem The Scriptures quoted do in expresse words declare the contrary to what the Doctor would prove For Acts the 2. verse 42. 46. All that beleeved were together and they continued with one accord in the Temple And Acts the 3. 11 12. it is expresly said that all the people can together to them in the Porch which is called Solomons Acts the 5. 12. And they were all with one accord in Solomons Porch So that these Scriptures produced by the Doctor to prove that there were divers assemblyes and congregations of beleevers in the Church of Jerusalem who met together in severall places at one and the same time upon the first day of the weeke where they did partake in all Ordinances do expresly prove the contrary to wit that the Apostles and all the Beleevers in the Church of Jerusalem met together with one accord in one place to wit in the Temple and in Solomons Porch and brake bread from house to house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domatim not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per singulas domos and thus they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quotidie day by day and they continued stedfast the Apostles doctrine and fellowship and in breaking of bread and in prayers and all that beleeved â—â—re together Acts the 2. v. 42 44 46. Yea the Doctor himselfe saith in his Minor proposition the latter part of it That the Apostles and all the Beleevers in Jerusalem did continue dayly with one accord in the Temple and that they brake from house to house and this shall suffice for refutation of what the Doctor hath written touching the first proposition Thus profound Mr Knollys confutes my arguments I have set down all his words at large And as he earnestly desired the Reader seriously to consider my Argument So I in like manner intreat him that he would but looke back upon it and advisedly weight whether there be nothing either in that or any other of my arguments and in all my discourse but my own suppositions and conclusions for proofe of what
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
examples of gathering Churches and of admitting of Members whereas in all the New Testament wee have but one way of admitting of Members whether in an ordinary way or an extraordinary for they that are made Members of any particular Church by vertue of that they are made Members of the Catholike and those likewise that are made Members of the Catholike Church may by vertue of their admission into it be Members in any particular Church as I shall prove by the Independents owne Principles And as for the ordinary way of admitting of Members I have proved it from the fore-going examples and the Primitive practise that it was upon condition onely of Repentance Faith and Baptisme and Christ required no more and for the extraordinary way if it bee evinced that that was after the same manner and upon no other conditions then all men may see into what a desperate condition of Rebellion all the Independents have by their new wayes plunged themselves into and may withall well perceive the vanity of all those cavils my Brother Burton and Master Knollys made against my following Arguments Now that they may see how and upon what conditions all Christians were admitted into the catholicke visible Church it will be worth their paines to looke upon the practice of the holy Ministers of the Gospel both Evangelists and Apostles who were all directed in what they did by the speciall command of Christ himselfe And therefore farre more worthy of imitation then our Independents practises Now we may take notice that when the Angel appeared unto Cornelius in the tenth of the Acts hee sent him unto Ioppa to call for one Simon whose surname was Peter hee did not send him unto the Church in Joppa And it is related that when Peter came to Cornelius and that hee had recited unto him the manner of the vision and that hee was commanded by the Angell to send for him it is further also declared what Peter there did and that he said of a truth J perceive that God is no respecter of persons but in every Nation hee that feareth him and worketh righteousnesse is accepted with him And after a Sermon made unto Cornelius and all that were assembled there with him It is said that the holy Ghost fell on all them that heard the Word and that all the beleevers that came with Peter were astonished at it for they heard them speake with divers tongues and magnified God Then answered Peter can any man forbid water that these men should not bee baptized which have received the Holy Ghost as well as wee And hee commanded them to be baptized in the name of the Lord. Here wee see first that Peter was sent unto and not the Church Secondly that he admitted Cornelius and those that were with him into the number of beleevers and into the fellow-ship of the Church by his owne authority and never consulted with the Church to aske their leave or voyce but concludes the busines with an interrogation which hath a greater force of binding that no man ought to hinder any beleever from comming into the society of the church and communion of Saints in whom the graces of Gods spirit evidently appeare as in these so that if either the Ministers come into their houses or they goe into the Ministers and make sufficient testimony by themselves of their faith and that they feare God of what nation soever they bee they are by the Ministers to bee admitted the congregation hath nothing to doe to hinder any such nay they may not it is more than belongs unto them neither did those that came with Peter intermeddle in that busines or require a covenant at their hand or a publik confession of their faith Againe when the Lord of his infinite mercy was purposed to reveale himselfe unto the Eunuch in the 8. of the Acts he sendeth Philip the Evangelist unto him whom hee found reading in his chariot the prophesie of Jsaiah and after that hee had interpreted unto him that prophesie and preached unto him Iesus and Baptisme in his name it is related that when they came unto a certaine water the Eunuch said unto him what doth hinder me to be baptized and Philip said if thou beleevest with all thine heart thou maist And hee answered and said J beleeve that Iesus Christ is the Sonne of God and hee commanded the chariot to stand still and they went downe both into the water both Philip and the Eunuch and hee baptized him Here wee see that Philip and not the church was sent unto the Eunuch and that Philip by his owne authority and upon the Eunuch his owne testimony without any reference unto any church or without consulting with any Congregation admits him into the number of beleevers and makes him a member of the church and here was neither a publicke confession required of him by any of the church or any Covenant exacted by the people and so when Saul in the 9. of the Acts was fallen downe out of astonishment and afterwards was converted as the Storie there fully declareth the whole manner of it the Lord sent one Ananias a Disciple and Minister unto him hee did not send the church unto him neither did Ananias when hee came to Saul say unto him I will consult with the church to see whether they will admit thee to be a member for thou hast greatly wasted the church and made havocke of the Saints and therefore I will have their approbation and consent and I will have thee first walke with the Church some time that they may behold thy conversation and then thou shalt make a confession of thy faith publickly before the Congregation and give in thy evidences of the truth of thy conversion and enter in a private and solemne covenant and so be received and admitted But without all this adoe he baptizes Paul and admitteth him into the number of beleevers and makes him a member of this formed Church that by his sole authority and he was received immediatly among the Disciples at Damascus without any reluctation or so much as any scruple and strait-way hee preached Christ in the Synagogue that hee was the Son of God hee was both ordained and put in office without the approbation and consent of the people who knew nothing of the busines but onely stood amazed and said Is not this hee that destroyed them which called on this name in Ierusalem and came hither for that intent that hee might bring them bound unto the high Priest The Ministers in those dayes when they were all taught of God they only admitted Members by their owne authority into the church without the approbation of the people but in these our dayes wherin people have gotten itching eares and teachers after their owne humours such as S. Paul speaks of in his Epistles to Timothy they teach a new doctrine and bring forth new borne lights to the darkening of truth it selfe and to the bringing in a confusion
persons The third Essentiall part of soveraigne power in any state is this to make warre and peace at pleasure either forraigne or domesticall upon any just occasions and to have the managing of the Militia c. so that those only in whose hands this authority lyeth they are reputed and indeed are the supreme Rulers in that state The fourth Essentiall property of superlative power and authority in any government or state is this to have a Court of ultimate resort to the which all men may fly for reliefe and to the which all Appeales by all persons from all parts within their jurisdictions and from all inferiour Courts are made upon any unjustice done them there or upon any pressures or grievances by any one in authority and in whose power it is to end and determine all controversies and differences or to redresse all abuses and to relieve the oppressed so that in whose hands soever this authority resides they onely are said to exercise the soveraigne power and to bee the sole Governours and Moderators in that state The fifth and last paâ—t of supreme authority in any state consists in this that they have the power of pressing and stamping monies and coynes and setting the valution upon them or any other monies that are currant in their countries or have the disposing of the treasurie of those states in which they live and have the Exchequer in their hands and all the revenues of them and to whom all the tributes subsidies assessements customes benevolences and collections of the people that are gathered for the common reliefe and preservation of the whole countrey or state are sent and who have the disposing of them according to their wisedome in those mens hands I say that this power â—esideth of disposing the treasury or revenues they and they onely are the supreme Magistrates and Rulers in that state as at this day it resides with all the former essentiall properties in the hands of King and Parliament that great Councell of the Kingdome by all which it sufficiently appeareth that all soveraigne power resides in them onely and is soly exercised and managed by them so that if Master Knollys should say that it doth not prove that the government lyeth now in the hands of King and Parliament that great Court because the contributions collections and excises from all parts of the Kingdome are sent unto them and are now at their disposing I beleeve the great Councell would teach him a little more wit and all those his brethren that should joyne with him in this his argumentation a little better manners Now if wee will compare things together wee shall find that whatsoever can prove the soveraigne power in all secular governments to be in those mens hands which exercise it the same may be said concerning the Ecclesiasticall Government in the Church at Ierusalem and of the Apostles and Presbyters of that Church who were the chiefe Officers and men in authority in it that the government and soveraigne power in that Church lay in their hands onely So that it will then undeniably follow that my argument will for ever stand good against Master Knolly's fond cavils for the proving of these two truths viz. that the Presbyters in the Church at Ierusalem and in all other churches were the onely Governours in those churches and that from this reason because the almes were sent unto them and because they had the disposing of the treasury of the Church This I say will in the first place necessarily follow The second truth that will result out of the words is this that the Apostles and Presbyters governed and ruled that Church by a common-councell and Presbyterie both which Master Knollys vainely denyeth will follow from my Argument But for the farther elucidation of this truth and that it may the better appeare unto all men I will briefly run over the essentiall properties and parts of supreme and soveraigne power that were exercised in that church and shew that they resided onely and solely in the Apostles and Presbyters hands who were the Governours of that church and that the people had nothing to doe with them and for the first to wit the legislative power it was in the church of Ierusalem and committed onely into the hands of the Apostles and Presbytery of that church as who had received the Keyes Matth. 16. and Matth. 18. For so saith the Prophet Isaiah chapter the 2. verse 2. out of Zion shall goe forth the Law and the Word of the Lord from Jerusalem and Acts the 1. vers 2. 3. it is said that Christ for the time that hee remained upon the earth after his Resurrection through the Holy Ghost gave commandements unto the Apostles whom hee had chosen speaking to them of the things pertaining to the Kingdome of God and commanded them that they should not depart from Ierusalem but waite for the promise of the Father which was that hee would send them the Holy Ghost the comforter which should teach them all things and bring all things unto their remembrance whatsoever Christ had said unto them and that hee should abide with them for ever Iohn 14. verse 26. and leade them into all truth and in the fifteenth Chapter hee cals his Apostles his friends telling them that hee had made knowne unto them all things that hee had heard from his Father verse 15. and hee promised that the Holy Ghost should bring all those things to their memories and in the same Chapter in the 26. verse Christ saith when the comforter is come whom I will send unto you from the Father even the spirit of truth which proceedeth from the Father hee shall testifie of me From all which places and from the 28. of Matth. verse 18 19 20. Mark the 16. verse 15 16 17 18. and Iohn the 20. verse 21 22 23. and many more that might be alleaged it is apparently evident that the Apostles and Presbyters in the Church of Ierusalem were invested with a legislative power so that whatsoever they preached or writ that wee find recorded in the Holy Word of God they are all the Statutes and Lawes of the King of his Church Christ Jesus and by the which all Christs subjects to the end of the world are to be regulated and governed The Apostles and Presbyters in the Church of Ierusalem had power also to abrogate old Lawes and to enact and establish new ones as wee may see Act. 15. and Act. 16. yea they had power of life and death of which wee have one example in Ananias and Saphira Act. 5. yea they raysed the dead cured the lame and healed the sicke with their very shadowes and all this power was given unto them for the ratifying of their authority and to shew they were sent of God withall they had the power of erecting new offices and creating new Officers not onely in Ierusalem but in all the Churches as that office of Deacons in the sixth of the Acts and the
office of Elders or Presbyters in the 14. chapter where it is said that Paul and Barnabas ordained them Presbyters in every Church and therefore they appointed them first in the Mother-church Jerusalem for out of Zion saith the Prophet shall goe forth the Law and the Word of the Lord from Jerusalem yea they gave those Officers their names and invested them all with power to execute their severall Offices as is manifest Acts the 6. and in the 20. of the same booke and in the Epistles of Paul to Timothy and Titus They also had the power of making warre and peace with the Nations and all the Inhabitants of the earth for they preached and published the glad tydings of peace to all such as received the Gospel and denounced warre and death with all manner of judgements to those that obeyed not the Gospel of our Lord Iesus Christ 2 Thess 1. verse 8. and to the Apostles and Presbyters in Ierusalem likewise as to their ultimate and extreme refuge and reliefe and helpe all appeales were made as we may see in the fifteenth of the Acts and in the 6. and in the 9. and in the 15. of the same booke as to the supreme Tribunall upon earth in Gods matters in whose hands all the highest power and soveraigne authority for Ecclesiasticall matters then resided and whose place it was not only to hear the controversies and differences of greatest concernment in Christs Kingdome his Church but also to decide and determine them and put a finall period unto them the which example of theirs was left as a presiâ—ent of imitation to all succeeding ages for Ministers to doe the like upon the like occasions as in that controversie that arose among the Christians at Antioch through false Teachers by whom that heresie was broched viz. that it was necessary to salvation that the ceremoniall Law should be observed and that Beleevers could not be saved without it by which great scandall was given to the weak lewes who by this meanes were alienated from the beleeving Gentiles because they did neglect those Ceremonies whereupon there arose a great schisme and rent amongst the brethren to the disturbance of the Church of God Now for the deciding and determining of this controversie the Christians of Antioch appeale to the Apostles and Presbyters at Ierusalem as knowing that all power was given unto them both Dogmaticall Diatacticall and Criticall yea authoritative and commanding who entring into a Councell and Synod and there debating the busines by Reason Arguments and Disputation and finding by disquisition of the whole matter what was the good will and pleasure of God what hee had revealed concerning the Gentiles and the New Covenant under the Gospel they determined the whole matter according to the written Word of God not pretending any new Revelation or new light or any extraordinary or superlative assistance in the deciding that debate but only exercised that ordinary soveraigne power in the church of God which God had invested them with and given unto them in his holy Word the rule and square of all Doctrines and not onely unto them but to all his faithfull Ministers his servants to the end of the world and in the deciding of this controversie they first shewed and put forth their dogmaticall power confuting and convincing the heresie and vindicating the truth Secondly they declared their diatacticall authority making a practicall Canon or Law for avoyding of scandall and abstaining from such things as gave occasion of it Thirdly they exercised their criticall power and judiciary authority verse 24. condemning and branding those Teachers with that infamous and blacke marke of Lyers subverters of soules and troublers of the Church Fourth and lastly they sufficiently manifested their imparative and authoritative power in sending those Decrees unto the Churches of the Gentiles with doe this and live v. 29. for so much the words imports all which are acts of soveraigne power and authority in all governments whatsoever as the learned know which when they resided in the Apostles and Presbyters of the Church at Ierusalem and were exercised by them there it is sufficiently manifest that all the power of government likewise remained and resided wholly and solely in the Apostles and Presbyters hands and that they exercised it by joynt consent and the Common-councell of them all for all acts of government ever run in the name of all the Apostles or in the name of the Apostles and Presbyters Lastly they had the disposing of the treasury of that Church in their hands as all the Presbyters of all the other Churches had for they brought the monies alwayes to the Apostles and laid them downe at their feet as it appeareth Act. 4. and afterwards all the monies and almes were sent to the Presbyters through all Churches as in whose hands the soveraigne authority lay which they never gave out of their hands or relinquished but upon all occasions gave directions to their severall Deacons how to distribute them for the good of the church and for the common emolument of the poore Saints for otherwise to what end should the almes and benevolences of the Gentiles be sent unto the Presbyters in the churches in Iudaea if they had not beene the men in authority in those churches and to whom the government of them belonged and who only and wholly had the disposing of them Now then when the contribution and releefe was sent unto the Presbyters of the church in Ierusalem as wel as the other churches it followeth that they and they only had the power and authority in that church which they ever exercised by the joynt consent and common councell and agreement of them all for it was sent unto all the Presbyters in every church and therefore they were in common to dispose of them Now before this reliefe was sent thither and long after that as the story of the Acts declareth most of the Apostles resided there and all the Apostles were Presbyters as the Independents themselves doe acknowledge and the same Scripture that relateth that the almes and reliefe were sent speaking in the plurall number saith they were sent unto the Presbyters now they were all Presbyters and therefore they were sent unto them in common and if wee observe the Dialect of holy writ through the whole story of the Acts wee shall find for the most part if there be any mention made of any act of government that either all the Apostles or some more of them are ever made mention of to be the chiefe Moderators and prime Agents in the busines which was never carried by any one of them or by the multitude or people and it it is credibly beleeved that most of the Apostles resided in Ierusalem or in Judaea till after the Councell and Synod at Ierusalem Act. 15. and for the Apostle Saint Iames it is the opinion of most of the Ecclesiasticall Writers that hee continued President of the Presbytery in Ierusalem his whole life time