For first as the Jesuites and Papists separate from all our Assemblies counting themselves the onely Catholicks and all our Congregations Hereticall and all us Heretiques Even so do the Sectaries deal with us they separate from our Churches as prophane societies esteeming themselves the onely Saints and their new Congregations the only Churches in which Christ is set up as King upon his Throne And as the Jesuites and Papists magnifie themselves and their Masters for the onely seraphicall Doctors and in all their writings boast of their eminent learning and slight and contemn all the Protestant writers as nothing so do the Independents and Sectaries highly magnifie themselves and esteem of all the Presbyterians as the off-scouring of the earth making them the sillyest creatures of the world in comparison of themselves as in all their Vindications and forthy Pamphle s dayly appeareth yea they write against them with more then an episcopall pride So that in all these their dealings they are lâ—ke the Jesuites and Papists Again as the Jesuites and Priests amongst the Papists make all the Protestant Ministers with the Presbyterian government odious and hatefull to the people even so do all the Independents and Sectaries incense the people against all our godly Ministers and Presbyters and the Presbyterian Government falsly perswading them that children killed Exod. 1. ver 16. 22. that he might weaken the people of God so the Independents and Sectaries labour to deale with us for if amongst the Presbyterians any masculine spirits come forth with Christian manly courage to discover the evill of their wayes having piety wisdome lâ—arning abilities gifts and parts wherewith they are able to oppose their errors these they indeavour to have supprest and to kill in their good names which is better then life and for the accomplishing of this they have their agents besides their scurrilous reviling pamphlets to ride from City to Country and to go from house to and to cast all the males that knowingly and conscienciously appear of a contrary judgement unto them into the deep rivers of Calumnies laying on their backs such loads of fals defamations as may for ever drown them in their credits and reputations in the torrents of this troublesome world and by this their Egyptian policy they suppose in a short time to weaken the Presbyterians making them by their reproaches unfit for any imployment in Church and State as if they were dead men by which means they bring in their own party and so think to increase and strengthen themselves but those their diabolicall practices with all their Agents God will in his due time fully discover and certainly destroy and down them all in the sea of his indignation they being all contrary unto his holy Word and royall Commands and therefore although they come to us in their gray heads yet they are not in the way of righteousnesse nor in the way of the old Puritans of ENGLAND And tâ—uly if we look into the whole proceedings of the Independents and Sectaries of our times we shall find them most agreeable to all the practices both of the Jesuites and Aegyptians and the Pharisees of old those cruell enemies of God and his people and dear servants for the Pharisees would ever oppose Christ and interrupt him in his Ministery and their weapons they deal with are all carnall as those I have now mentioned and that weapon my brother Burton cometh out against me with viz his Phocions hatchet which I cannot but speak something of before I conclude this my Epistle to the Reader In the seventh Page of his book he hath these words You bring saith he the Scripture for you Come on brother let you and me try it by the dint of this Sword And truly I shall by the helpe of my God make no long work of it You spend about eleven sheets wherein you have woven sundry long threaden arguments to measure out your Dependent Presbytery as holding paralell with the line of Scripture Now you mâ—nst pardon me saith he if I shall assay according to an old Proverb with one stroke of Phocions hatchet to cut in two the long thred of your Alcibiadian fluent and luxuriant Rhetorications Thus he Here my brother Burton seems to desire that he and I may try out the truth of what I have written by the dint of the sword of the Scripture and I say as David did in another sense 1 Sam. 21. 9. There is none like that but he immediately forsakes that weapon and betakes himselfe to Phocions hatchet and that is his Pole-ax Truly I exceedingly pity him who strives to maintain a way that brings him into such a straight that he cannot cut in two the arguments brought against him without a hatchet whereas the Sword of the holy Scripture is sharp enough to cut in two with one stroke any erroneous arguments For the Word of God is quick and powerfull and sharper then any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discoverer of the thoughts and intents of the heart Heb. 4. 12. But he knowing very well that with the sword of the spirit which is the Word of God Gal. 6. 17. though it be a two-edged sword c. that he could never cut in two with that weapon my arguments the truth and strength of them being drawn out of the Word of God upon which I have grounded all my assertions which is a sure unmoveable and impregnable foundation therefore laying aside the sword of the Scripture he vapours with an unknown hatchet a desperate carnall weapon and to please himself he assays to chop hack and mangle my arguments which he is never able to cut in two with all his strength and strokes Surely none but a bad cause and an unwarrantable way had need to make use of such a weapon Now for the Presbyterians as their way is warrantable being grounded on the holy Scripture the good Word of God the practice of the Apostles and all the Churches constituted by them so the weapons of their warfare are not carnall but mighty through God to the pulling down of strong holds 2 Cor. 10. 4. And for my part I am resolved never to use any other but that heavenly weapon the sharp sword of the spirit for the hewing and pulling down of all the strong holds of the Independents and Sectaries and for the dividing and cutting in two all their erroneous opinions and by the help of my God and through the power of his might and by his assisting grace I shall never doubt but by the dint of that sword ever be able to try it out with my brother Burton and all those of his fraternity and to oppose any adversaries of the truth and to make no long work of it and alwayes to be sufficiently armed to maintain it and all the wayes of God which I have formerly suffered for and still continue to hold forth and
Characters are evidently visible and apparent and those that either countenance vile persons and honour not such as fear the Lord or break their vows promises and covenants with either God or men they in Gods repute are not Saints indeed pretend they what they will but are wicked and ungodly men and such as bring down the wrath of God upon the place where they live For as Solomon saith By the blessing of the righteous the city is saved so by the mouth of the wicked it is overthrown Prov. 11. ver 11. Wicked and ungodly men are the cause of the ruine of Cities and Countryes according to that of Saint Paul the second of Timothy chap. 3. ver 1 2 3 4 5. This know also saith he that in the last dayes perilous times shall come for men shall be lovers of their own selves covetous boasters proud blasphemers disobedient to Parents unthankfull unholy without naturall affection covenant-breakers false accusers incontinent fierce despisers of those that are good traiterous heady high-minded lovers of pleasures more then lovers of God having a forme of godlinesse but denying the power thereof from such turne away For of this sort are they which creep into widdows houses and lead captive silly women laden with sins led away with divers lusts c. In the which words briefly we may take notice that the Apostle setting down the reason of the perilousnesse and danger of the latter times saith not that either in respect of wars or pestilences or famines or earth-quakes or inundations or murthers slaughters and robberies or for any such calamities the lastdayes and times shall be perillous but they shall be perillous times saith he for that men shall be lovers of themselves covenant-breakers false accusers covetous c. So that selfe-love covetousness false accusations of their brethren and covenant-breaking c. are the cause that makes times perillous and brings down the judgements of God upon any city and places where the Inhabitants are practicers of these sinnes And therefore the Apostle after he had forewarned all such as fear God of the cause of all the evills that are comming upon the world commands all the true Saints indeed to take heed of such men and in expresse words sayes from such turne away have nothing to do with such for all covenant-breakers and false accusers and such as countenance vile persons and honour not them that fear the Lord and such as keep not their word and promise with neither God nor men are the cause of the perils and miseryes that shall come upon the world and therefore all such are not Saints indeed but ought to be abhorred and avoyded according to that of Solomon Prov. 4. ver 14 15. Enter not saith he into the path of the wicked and go not into the way of evill men Avoyd it passe not by it turne from it and passe away Here we see the wise man as if he could never have given caution enough to all his schollers by many reduplications of his words gives all the people of God a strict charge not so much as to company with such men and that for the many reasons set down in the following verses but this reason specified by Saint Paul may suffice who saith That all covenant-breakers and false accusers and self-seekers are the causes of perillous times and so are all such in whose eyes a vile person is not contemned and who honour not such as fear the Lord and who keep not their covenant and promise For all such are no Saints in Gods esteem and therefore a wicked generation of men and such as make the times wherein they live perillous and dangerous and therefore ought by all the true Saints and godly to be shunned and avoyded Now if it can be proved that the Independents be such as in whose eyes a vile person is not contemned and such as honour not those that fear the Lord and such as keep not their word and promise neither with God nor man but are notorious covenant-breakers or assenters to all such persons then it will follow that they are not Saints indeed For the Characters of the true Saints are to contemn a vile person to honour those that fear the Lord and to keep their vowes and promises both with God and men for not onely the Psalmist thus describeth the true Saints but Saint John also saith By this men are known to be Saints if they love the brethren by this saith Christ ye shall be known to be my Disciples that is Saints indeed if ye love one another I shall therefore demand of any well grounded Christian Whether they beleeve that those that run from place to place and joyn with any wicked and ungodly men and seeke their advancement that to places of the greatest trust in the Kingdome and prefer them before such as they dayly acknowledg to be godly and truly religious and will run from Committee to Committee to do the most wicked and vile men and known Malignants any courtesie and will both in word countenance and deeds favour and honour them I demand I say whether they think that in such mens eyes as will do all these offices to wicked persons and that in opposition to any of their godly brethren and that will at any time joyn with any such against either the godly and painfull Ministers or their Presbyterian brethren to defame them or do them any mischiefe or to remove them from their places and livelyhoods or for the hindring of their preferments yea and which is more for the hindring of the work of Reformation in the Church I demand I say of any truly godly Christian whether they think that in any such mens eyes as do all these offices and courtesies to wicked and ungodly men a vile person is contemned when he dayly seeth the contrary that they honour them and prefer them before such as fear the Lord I am most assured he will conclude and affirme That in their eyes a vile person is not contemned Now that this is the dayly practice of the Independents I undertake upon my life to prove it by a cloud of witnesses and that there is not the vilest person nor the wickedest wretch that they will not joyn with to do any of their Presbyterian brethren a mischief that they will not give credit to in falsly belying their brethren yea it can be proved that when the Independents have been demanded by some godly and orthodox Ministers why they have left the publick Assemblies seeing there was now no ceremonies nor any thing in their doctrine that they could finde fault with and they have replyed That it was in regard that their Congregations were mixt that tagg ragg and all sorts of men were admitted to the Sacrament with whom they could not joyne Whereupon the Ministers that they might remove this scandall and offence laboured by all means to perswade the people so to behave themselves as they might manifest unto
Church we read of is Acts the second that consisted onely of visible Saints and yet had neither Deacons nor Presbyters at that time nor distinct Officers and Members united into one Church body respectively and wanted that part of Discipline also of casting out corrupt Members as my brother Burton asserteth pag. 10. So that by this it evidently followeth That those Congregations that consist of visible Saints though they have not distinct Officers within themselves and want Discipline may be true formed Churches after the New Testament form as the Church here of Jorusalem was which at that time it was a true formed Church by my brother Burtons confession had no Deacons nor Elders nor dictinstion of officers members nor that part of Discipline for casting out corrupt Members and yet I say notwithstanding it wanted all these things by their own concession it was at that time a true formed church that because the Members of that Church consisted of visible Saints from all which I may draw these two infallibleconclusions The First that all such congregations as consist of visible Saints such as beleeve the Gospel and make profession of the Christian Faith and are baptized and continue stedfastly in the doctrine of the Apostles in breaking of bread and in prayer are true formed Churches after the New Testament forme although they want both distinct Officers and Members united into one Church body respectively and although they want that part of discipline for casting out of corrupt Members This first conclusion I say I infallibly gather from the Independents doctrine The second is this That whatsoever Congregations and Assemblies they be that have both distinction of Officers and Members and Church discipline and all other outward performances if the Members of them bee not visible Saints they are not true formed Churches after the New Testament forme for all true formed Churches after the New Testament form are such as consist of visible Saints without which they are but shadows of Churches and no true churches for substance but all the Independent congregations are such as only glory in outward performances consist not of visible Saints Ergo. And this shall suffice to have spake to all that Mr Knollys I. S. my Brother had to reply against all my Arguments for the proof of my first Proposition viz. that there were many Congregations and severall Assemblies of beleevers in the Church of Ierusalem in the which they injoyed all acts of worship and all the saving and sealing Ordinances amongst themselves and that before the persecution and under the persecution and after the persecution And now I come to what Master Hanserdo I. S. and my Brother Burton have to answer to my second third and fourth Propositions insuing and after I have dispatched that worke I will then in like manner reply to whatsoever either Master Knollys I. S. or my brother Burton have to say to all my Arguments concerning the gathering of Churches and touching the liberty of conscience or the toleration of all Religions and because they are not so large in their answers to them as they were to my fore-going reasons and to speake the truth speake little to the purpose but for the overthrowing of their owne opinion and for the corroborating of mine I shall be the briefer in them But first I will set downe my Propositions and shew how farre the Jndependents assent unto them and I will then also faithfully relate their owne words so far as they are for their purpose or any way make against my Arguments or are in any respect advantagious to their cause My second Proposition now followeth viz. That all these congregations and severall Assemblies made but one Church And for proofe of this I shall not need to use many words or any great dispute for the brethren themselves acknowledge that all the beleevers in Jerusalem were all Members of that Church and they accord farther that it was but one Church And it is manifest out of the holy Scripture for it is said they that were converted were added to the Church and therefore Members of it and that they continued in the Churches communion and in the Apostles doctrine and put their estates in the Churches common treasury and â—hose Officers for the Church and all this I say our brethren doe acknowledge and take this fellowship of these Members for a paterne of ordinary Church-communion and therefore this my second assertion is without controversie it being in expresse words set downe in the 2 3 4 5 6. chapters of the Acts and many places in the same Storie and assented to by the brethren To this Proposition and the Reasons of the same Master Knollys in the eleventh page of his Pamphlet thus replyes To which J also saith hee consent but the brethren have not acknowledged neither bath the Doctor by Scripture proved that in this one Church of Jerusalem there were divers Congregations and severall Assemblies of Beleevers and therein I must manifest my dissent from the Doctors opinion promising him if he shall soundly prove it in expresse words of Scripture which he hath undertaken I will acknowledge it This is all Master Knollys hath to say to this Proposition I will first therefore reply to him and in doing that insert my brother Burtons answer to it with what I. S. hath to say and answer to them all in order Now whereas Master Knollys affirmes that the brethren have not acknowledged nor the Doctor by Scripture proved that in this one Church of Jerusalem there were divers Congregations and severall Assemblies of Beleevers in all hee saith I am most assured all that shall without prejudice reade my fore-going Arguments and seriously weigh and consider what my Brother Burton Master Knollys and I. S. have written will conclude That Master Hanserdo is a man of very shallow capacity and of as little honesty and no way to be credited in what either hee saith or writeth Neither ought Master Knollys in this controversie especially when the debate is yet sub Iudice to bee both party witnesse Iury and Iudge in his owne cause as all wise men will gather and therefore I leave it to the judgement of the learned whether or no I have not by Scripture sufficiently proved there were many congregations and severall Assemblies of Beleevers in that one Church and whether I have not by expresse words of Scripture and from my brother Burtons and Master Knollys his owne words abundantly evinced it all this I say I leave to the judgement of all impartiall and understanding Christians who I am confident will grant that I have sufficiently proved there were many congregations of beleevers in the Church of Jerusalem and therefore I challenge Master Knollys his promise and expect that hee should acknowledge his error and so relinquish his fond opinion of Independency which if he doe not hee cannot be an honest man and a true Saint as not keeping his word for David describing a
in so doing under reformation be it spoke I say they assume unto themselves a greater authority then beseems them for they can make the Apostles joynt governing of one congregation for so they take it pro confesso that the church of Ierusalem was but one congregation to bee a patterne of many Ministers governing one congregation but whereas it is most evident that the Church of Ierusalem consisted of many congregations and were yet under but one Presbytery and was governed by the joynt consent of the Apostles and Presbyters as under a grand Common-presbytery this at pleasure they reject and make it no way exemplary and binding But for a further answer I assert that the Apostles power and authority over many assemblies as one Church to rule and governe them all as one Church joyntly and in common was not grownded upon their power over all Churches but upon the union of those Assemblies and Congregations into one Church which union layeth a foundation for the power of presbyters ruling and governing many Congregations and the Apostles practice in governing many Assemblies joyntly as one Church is the patterne and example of that government to all succeeding ages and this president of the Apostles the presbyters in all churches ought to set before their eyes in all reformation for what the Apostles did in the publicke affaires of government they did as presbyters and for imitation Neither doe our Brethren onely grant the act of ministeriall power to be the same in the Apostles and presbyters saving in the extent but they acknowledge also that they were called presbyters vertually as I said before and that the Apostles acted in a joynt body and by common consent and affirme that it was fit that they should so doe and say withall that the Apostles wherever they came left the presbyters and people to the exercise of that right which belonged to them although they joyned with them These are their formall expressions out of which their concession my argument yea the whole Syllogisme is not onely confirmed and strengthened but the truth doth more evidently shine forth for if the Apostles left the presbyters and people to the exercise of that right which belonged unto them in all churches and the presbyters right be to rule as Ecclesiasticall Magistrates as to whom the power of the Keyes peculiarly belongeth by Gods institution and the right of the people in all churches bee to obey as they are every where commanded then it followeth necessarily that it doth not belong unto the people to ordaine either Deacons or Presbyters whatsoever they may doe in the choosing of them nor to excommunicate or cast out any out of the Church or to make Members whom they please nor to rule and governe the Church which is the peculiar right of the Presbyters left unto them by Christ and his Apostles for none of all these things were ever left unto the people neither is there any President of it in holy Scripture so that while the brethren seeme to contend for the liberty of the people they plainly overthrow it for they grant That the Apostles left the Presbyters and people to the exercise of that right that belonged unto them in all Churches the right therefore of the keyes of Government and Jurisdiction belongeth properly unto the Presbyters in every Church who are the Officers and Magistrates appointed by God himselfe for that purpose Acts 20. ver 28. and therefore when the Apostles writ to the Church of Corinth to excommunicate that incestuous person although his Epistle be not directed to the whole Church yet the Presbyters in that Church onely executed that act of Government which of right belonged unto them though the people also assented unto it even as we see dayly and experience teacheth us in all well ordered Corporations when the King or Counsell writes unto any City or Corporation though their mandates be directed to the whole City or Corporation for the raising either of men or moneyes or about any other imployment of publike concernment the Mayors Aldermen and Common Councell and the Officers under them onely manage the businesse for that is their right and place and the people under them do yeeld obedience and submit themselvesto what they order and command and intermeddle not in that imployment as knowing very well it is their right and place onely to obey And even so it was in the Church of Corinth the Presbyters onely exercised the Government and ordered all according to the Apostles injunction and the people assented unto it and submitted themselves to their order and the mistaking of that place and many more hath been the cause of so much confusion in the Church at this time when not onely the men in every Assembly but the very women in many of the new Congregations as Members challenge a power and right both in the electing of Church Officers and of admitting of Members and of casting out and excommunicating which before these our times was never heard of in the world when as the right of Jurisdiction and of the Keyes as I have often proved peculiarly belongeth unto the Presbyters and that the people neither men nor women ought to intermeddle with it for if they should in short time it would overthrow all Government in Church and State and bring confusion into the world But I conceive the cause of so grosse a mistake of that place concerning the excommunicating of the incestuous person arose from this that they look upon the Church of Corinth and the other Churches spoken of in the New Testament not as Corporations as they were indeed but as on their now sucking Independent new Congregations and Assemblies consisting of twenty or thirty Members such as many of those be whereas those severall Churches are to be considered under another notion as consisting of many Congregations as that of the Church of Ierusalem united into one Church or body in the severall Corporations and each of them governed by a Common Councell of Presbyters and by the joynt consent of their severall Presbyteries all these severall congregations making but one Church though never so much dayly increased and keeping still the name and denomination of such a Church either from the place City Country or Nation or severall language as the Church of the Jewes the Greeke Church the Latine Church or from the Cities as the Church of Ierusalem of Ephesus Rome c. All the which though they consisted of never so many Congregations and Assemblies yet they ever kept the name of unity were accounted but one Church in their severall places and Precincts as at this day the Church of Geneva though it consist of many Congregations is counted but one Church as it is so that I say the conceiving of the Church of Corinth and those seven Churches in Asia under the notion of one of their Congregations caused through this mistake that great confusion that is now in the Church and was the originall
reckons before his host But whereas in the second place he saith that the brethren deny that I have proved there were many congregations of Believers in Ierusalem he being better acquainted with their denyalls then I am may speak according to his information and so is not so blame worthy as in the former of his conclusions but if it were any thing materiall or to the purpose I could name some of the Brethren of the congregationall way that told me discoursing with them that by reading of my book they were convinced that there were many Assemblies of beleevers in Ierusalem and therefore to my knowledge all the Brethren do not deny that I have proved it But whether or no I have not abundantly evinced there were many Assemblies of Beleevers in Ierusalem and that not onely out of the holy Scripture but from my brother Burtons and Hanserdoes own words I leave it to the judgement of all such men as have any understanding and without prejudice shall read the foregoing discourse course whither I send them intreating them likewise with diligence to peruse it and then I doubt not but whatsoever they have beleeved concerning that businesse or whatsoever they have formerly denyed they will be convinced that I have sufficiently proved both from Scripture and from my brother Burton and Saint Hanserdoes own concessions that there were many Congregations of Beleevers in the Church at Ierusalem and withall I am most assured they will also for time to come take heed how they beleeve Mr Knollys and those of his fraternity upon their bare words without other sufficient and approved witnesses And this shall suffice for Answer to Master Knollys Now I desire the Reader to hear what learned I. S. hath to say He in the 13. Page answers thus First saith he They are not meaning the Congregations and severall Assemblies an example of uniting or aggregation except it be found that there were many Churches aggregated which a very facile and swasible Reader may well doubt of for any thing that hath yet been said to make it good For Answer to I. S. I say that he that is but a very facile and swasible reader that will vouchsafe to peruse and consider but what I have wrâ—t in way of Answer both to himselfe Hanserdo Knollys and my learned brother Burton will never doubt but that I have sufficiently made it good that there were many Assemblies and Churches aggregated in Ierusalem and therefore I shall send all such as are studious to finde out the truth and to shun error and to decline all trivall and fond seducers to what I have written in the foregoing Treatise And this shall serve for Answer to his first Reply Secondly saith he If this were granted that many Churches did aggregate and unite in the beginning yet would not this example be bindingly Presidentiall c. Here I shall desire the Reader to take notice of the vanity of this Novice and worthlesse man who is so farr from all learning and knowledge as he is not acquainted with the very principles of any sound reason or with the Independents doctrine for he hath the whole Army of the Independents against him in this point as well as the Presbyterians who all acknowledge that the church of Ierusalem is for its Government to be the patterne of Government to all churches to the end of the World and that hath been all the controversie between the Presbyterians and the Illdependents whether that Church consisted of many Congregations and Assemblies which if it could be proved they profest that then the cause was lost and the day was the Presbyterians for they all acknowledge that the Church of Ierusalem must be a pattern of all Churches and this Master Knollys in the name of all the brethren assented unto in the foregoing words so that these brethren are not so well acquainted with one anothers minde and principles as they perswade others they are Now profound I. S. denyeth that were it so that the Church of Ierusalem consisted of many Assemblies yet for all this that it could not be bindingly Presidentiall these are his words by the which he beats up all the Independents Quarters to use his own rhetorick and utterly overthroweth that cause he as a Champion came out to maintain Neither hath he onely beat up the Independents Quarters but indeed all the Apostles Quarters For that Government they established in Ierusalem and in all the other Primitive Churches was left for a patterne of imitation to all Churches in all succeeding Ages as not onely the Independents but all orthodox Divines doe accord yea the Scripture it selfe hath commanded it Isaih 2. saying out of Zion shall come the Law and the word of the Lord from Ierusalem Ierusalem therefore must be a paterne both for doctrine and government and this al the Independents themselves acknowledge and the Scripture in many places saith whatsoever was written was written for our instruction therefore the government of all the Primitive Churches especially that of Ierusalem and the example of all the Apostles are left for our imitation Phil. 3. Now when the Apostles constituted all churches after one way and aggregated many Churches or Congregations all under one Presbyterie in each of them severally as in that at Ierusalem that Church principally and all the rest are left for a paterne of imitation of Church government to the end of the world and this is confirmed by the Holy word of God and assented unto by all the Learned from all which when J. S. most rashly and wickedly dissenteth I leave him to the censure of the seven new Churches who I hope will whip him out of their Assemblies with his foolish Flagello flagelli for thus sottishly beating up of all their quarters and renouncing all the Independents Principles whiles hee laboured to maintaine them and this shall suffice for answer to I. S. his grolleries to the former Propositions concerning the first Question Now before I come to my second question concerning the gathering of Churches I will say thus much by way of Preface concerning Hanserdo I. S. and my brother Burton that as they are very confused in their replyes jumbling things together that are heterogenious leaping backward and forwards picking and choosing snatching and carping yea and trifling about words as the custome of all the Ill defendents is so they deale not fairly with mee nor ingenuously nor Saint-like with the people whom they desire to delude and therefore they passe over the most materiall Arguments never so much as making mention of them and slighting all as not worthy the answering to and by such arts as these are they most prodigiously abuse the well minded people and by these their unchristian unbrotherly and wicked dealings they every day broach their errors with more facility and abuse all their ignorant and credulous followers to the utter destroying of many of their poore soules some of the which as I am able to prove were men
well see and that without spectacles that by these stones he hurls at all his brethren and casts up dust yea dirt thus in their faces to usurp his own expression pa. 13. that he shews his want of love and charity to us comparing our congregations and Churches at every turn to the Popish and Jewish Synagogues and esteeming of the gathering out of people from amongst us to be the same with gathering men and women from out of their Idolatricall and Jewish Assemblies for why otherwise if this be not his meaning doth he bring his instances from both the Papists and the Jews at every turn and therefore for his so dealing in the first place I answer that he is very injurious to his Brethren and must seriously repent for this uncharitable dealing But secondly I answer that my brother Burton is much mistaken for the Apostles did not gather Christian Churches out of the Jewish Synagogues as we may see in the second of Iames and through the whole story of the Acts where we finde that the Apostles in all their peregrinations ever frequented the Synagogues and preached unto them there and our Saviour himselfe notwithstanding all the scandalls in that Church and all their traditions preached daily in the Temple and in their Synagogues as the Scripture relates yea and the Apostles themselves after Christs resurrection preached dayly in the Temple and in all Synagogues whersoever they journyed yea Christ himselfe commanded all his followers the whole multitude with his own Disciples and Apostles to hear the Pharisees Matth. 23. ver 1 2. And without doubt they did obey their Master and made no separation from the Synagogues and S Paul in the 10. to the Hebrews blameth those that did leave the assembling of themselves together therefore he did not allow of a separation from the Synagogues and from Christian Assemblies and moulding themselves into separate Congregations under a pretence of a more refined holinesse and pure partaking in the ordinances which is the pretence of all straglers all such proceedings were contrary both to the precept example of Christ and his Apostles who taught and practiced the contrary Christ commanding the man out of whom he had cast the devills and that would have followed him that he should go to his own friends and abide amongst them still and he ever sent all those lepers he cured to the Priests he never gathered Churches out of the Jewish churches neither did ever any of the Apostles or godly Ministers do any such thing but blamed it in all and therefore the Independents going against both precept and example are highly disobedient to God and have for these their wicked and ungodly practises a great deal to repent of and to answer for And if we will compare times with times we may beleeve it was amongst the Jews as it was amongst us under the Prelates raign and power those godly and powerfull Ministers such as my reverend Tutor Master Richard Rogers Mr John Rogers of Dedham and Mr Dod and others when they sometimes went to visit their friends through City and Country by their preaching they gained many Souls unto God in many Towns and Villages where after they had through the blessing of God upon their Ministery converted them they left them still abiding in their severall Parishes injoyning them diligently and carefully to wait upon their Ministers there disswading them from separation upon all occasions and so it was amongst the Jews they came out to the Ministry and Baptisme of Iohn and heard him upon every opportunity but never left their own Synagogues and their own Ministers as the Scripture relateth when they returned to their severall abodes and so they went out to hear Christ and his Disciples as occasion served and then returned home again to wait upon the ordinances in their severall dwelling places and they had Christs command to do this neither is it ever recorded in all the New Testament but in the tenth chapter to the Hebrews that the Christians relinquished the Jewish Assemblies for which they are greatly blamed by Saint Paul And I am confident if all the Independents doe not seriously repent of their wicked and pharisaicall separation from our Assemblies the Lord will shew at last some fearfull judgment upon them For I affirme it they have not one president for all these their practices in the whole Book of God and therefore my brother Burtons instance of the Apostles gathering of Christian churches from out of the Jewish Synagogues as it is in all respects unchristianlyand and deceitfully done to delude his fellows so it is not true that he averreth For the Apostles did never gather Christian Churches out of the Iewish Synagogues for they had a command from Christ to the contrary neither was there any cause for any Christians to separate from them for they exercised at that time nothing but the Morall Worship in their Synagogues having Moses and the Prophets dayly read and interpreted unto them Acts 15. 21. and to those Synagogues that unerring Councell at Jerusalem consisting of all the Apostles and Presbyters Act. 15. did send all the people and their severall cities to be instructed in Moses therefore the Apostles and Ministers of those times never gathered Christian Churches out of the Jewish Synagogues as my brother Burton would infer to make good their wicked separations from us and their gathering of their Churches out of our Christian and beleeving Assemblies which I am ever by Gods assistance able to make good is nothing to the question that I propounded concerning the gathering of Churches out of already gathered Churches And therefore hitherto my brother Burton hath befooled himself to no purpose but to discover unto the World how little skill he hath in Divinity when he is out of a common place wherein every child may learn as much and far more then he can teach him And this answer to my brother Burton concerning gathering of Christian Churches out of Iewish Synagogues for the justifying of their unwarrantable separation may serve to the same objection wheresoever the Reader shall meet with it as Page 18 c. And this might suffice to have answered to what my brother Burton had to say to the first Quaerie concerning gathering Churches out of Churches But because my Brother Burton conceives that if they should not separate themselves from our Christian Assemblies whom he saith do not come up close to the rule into their several new gathered Congregations they could not set up Christ upon his Throne as not making his word the rule of reformation or a sufficient rule upon which we must necessarily depend for the form and law of Reformation and that we ought not to wait on men and thereupon propoundeth a quaerie to me Page 19. thinking by this means the better to justifie their unwarrantable proceedings therefore I shall first gratifie my brothers desire and answer to his demand and then I will passe on to reply to what
scandalous so that if ever there were in any Churches a just cause of making a separation it was then and yet the Apostles bid not the Christians separate themselves from the communion and assemblies of the Saints and from the Ordinances for these mens causes but onely that they should looke unto themselves and examine their owne consciences that they may not offend and so make themselves unworthy of the holy things and gives them power to cast out the prophane but no way tolerates them to separate onely hee bids them not be familiar with such as walke disorderly that by this meanes they might learne to amend their lives and tels them of what judgements have alwayes happened to such as were wicked and bids them by their example to take heed how they provoke God by the like as it is at large set down in the tenth chapter and commands them to make no separation but from Idolaters and Infidels and so likewise in his Epistle to the Galatians he says for his own particular he could wish that they that troubled them were cut off yet he biddeth not the Galatians to separate themselvs into Independent congregations Nothing of all such things were taught before these dayes that true beleevers and the faithfull servants of God should separate from the Assemblies of their Brethren every way as dearly beloved of God as themselves and such as with the twelve Tribes of Israel serve their God night and day and would suffer any thing for the Gospell and that anv Christians I say should make separation from the fellowship of such or that such should be accounted as enâ—mies of Christ it was never heard of before our times by which their so dealing they have made the greatest schism in the Church that was ever yet made to the scandall of our holy profession I have been ever taught in Gods holy Word that those faithfull Ministers that preached Jesus Christ and him crucified and opened the eyes of the blind and turned them from darkenesse to light and from the power of Satan unto God that they might receive forgivenesse of sinnes and inheritance amongst them that are sanctified by faith in Jesus Christ and taught the people that they should repent and turne to God and doe workes meet for repentance and that instructed all men that they being delivered out of the hands of their enemies they should serve God without feare in holinesse and righteousnesse before him all the dayes of their life and teaching them that the grace of God bringing salvation hath appeared to all men for this very end that they should deny all ungodlinesse and worldly lusts and should live soberly righteously and godly in this present world looking for that blessed hope and the glorious appearing of the great God of our Saviour Iesus Christ who gave himselfe for us that hee might redeeme us from all iniquity and purifie unto himselfe a peculiar people zealous of good workes I say I have beene ever taught by Gods Holy Word to beleeve that those Ministers that instruct the people to doe all these things and where the people by faith imbrace and receive this doctrine are the true Ministers of Iesus Christ those congregations under them the church of Iesus Christ and of his sheepfold and that Christ in all such congregations is set up as King in his Throne as who rules in the hearts of his people and the which are swayed and guided by the Scepter of his Word and Spirit and deserve none of those contumelious languages the brethren asperse both Ministers and people with Of the Ministers they thus speak and print That they deny disclaim and preach against Christs Kingly government over mens consciences and Churches so that such a conversion as is wrought by them comes not home to whole Christ and such with their converters do deny Christs Kingly government or at least and best they are converted but in part and that main thing is wanting to wit Christs Kingly office and of all the people and Christian beleevers through the Kingdome that are not in their congregations and new gathered Assemblies they speak and print thus We say the brethren the Independent Ministers exhort them to set up Christ King in their hearts We exhort them to become and professe to be those Saints of whom Christ is King for he is King of Saints Revel 15. 3. but they will not beleeve us say they they will not depend upon Christ as the onely Law giver and King over their consciences Now what would you have us to do in this case say they baptize the Infants of such Parents as will not in this respect professe nor confesse Christ to be their King Why do you not know say they that no Infants have any title to Baptism that are not within the Covenant visibly and how are they within the Covenant visibly but by vertue of their Parents faith outwardly professed and what outward profession of faith is there in the Parents that refuse Christ for their onely King that are ashamed or afraid to professe to be in Covenant with Christ as their King if therefore the Parents professe not yea refuse thus to be in visible Covenant can the children be said to be in visible Covenant and so to have a right in Baptism the externall seal of the covenant here is an obex a barre put These are their own words which I have set down at large the summe of them briefly is this that all the Ministers of the church of England that are not of their fraternity do deny disclaime and preach against Christs Kingly Government over mens consciences and churches and that all the people under their Ministery are men unconverted or at least converted but in part wanting the main thing to wit Christs Kingly office men visibly out of the Covenant of grace who have not so much as an outward profession of faith who deny Christ to be their King to whose persons and infants the very Sacraments and seales of grace with all church communion may and ought to be denyed Another of the Independents amongst many of the contumelious and disgracefull speeches hee uttereth out against the Ministers of the church of England calling them the blackcoats in the Synod who he is afraid will prove more cruell Taskmasters than their Fathers the Bishops who cowardly sit at home and in his apprehension for no other end but to breed faction and division amongst the well affected to the Parliament promoting their own interest which saith he is lazinesse pride covetousnesse and domination and amongst many such expressions as these hee proclaimes them the sworne enemies of Iesus Christ and desiring that the Parliament may be put in mind of their Covenant for he thinkes they have sworne to root out Popery he tels them they have established Tythes the very root and support of Popery which he doth humbly conceive is a contradiction to their Covenant and which will be a greater snare
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
meaning as they put upon them for the words in the originall make not so much as mention of a place howsoever it crept in in our Translation All this by Gods assistance I undertake to make good and to evince this also that they lay that foundation of their new Fabrick onely in the ayre or chimera of their owne braine But for the words in Roman characters they are Homothumadon epi tò autò And now I will relate how Philip Nye a very busie Advocate pleaded the cause of Independency and what his testimony was who being desired by the Prolocutor to bring in his witnesse out of the holy word of God for the proving of their assertion hee flyes to the same place of Scripture saying they were all with one accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo saith he there were no more Beleevers in the Church of Jerusalem then could all meet in one place Then after him comes in Ieremy Burroughs a stout Advocate who being demanded to bring in his witnesses for the making of Affidavit to what they had pleaded hee also betakes himselfe to the same text of Scripture and with a great outice saith and they were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo there were no more Beleevers in the Church of Jerusalem then could all meet in one place Then comes in Sydrack Sympson a brave burly and well spread Advocate who being by the Prolocutor requested to bring in his witnesse produces the very same text of Scripture alleaged before crying out pleno ore pingui ore voce that they were altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo there were no more Beleevers in Jerusalem then could all meet in one place and congregation I will not mention the other Advocates for they were all at their Homothumadon and had nothing else to the purpose And thus did these brave Pleaders all and every one of them argue their cause giving in their reason also into the Court for the corroborating of their witnesse saying that the Holy Ghost had from first to last as on purpose shewed this as if his scope had beene before to prevent and preclude all reasonings to the contrary Thus they This place of Scripture with this their reason to speake the truth is all the ground and warrant for substance that all those restlesse spirited Rabbies have for this great warre and contention betweene us and for the proving of their doctrine of Independency and that their tenent of the congregationall way by which they have brought this distraction and confusion into the whole Church and State to the seducing and misleading of many thousand poore soules to the utter ruining of many of them and for the setting of the three Kingdomes on fire which with all their teares if ever the Lord should give them repentance not to bee repented of they could never quench and for the better deceiving of the people they have so accustomed their mouths to Homothumadon epi to auto that very Sagomour Will that has no more Greeke in him then a Horse upon every occasion comes out with his Homothumadon epi to auto and all of them in this great and weighty busines which concernes not onely the peace of the Land but is of everlasting concernment to us all they continually triffle and abuse the holy Scripture dealing with us as Cats usually doe one with an other who when they have spent all their strength with fighting and when they can neither scratch nor bite any longer then they spit one at another and make ugly faces even so doe these men with us when they have tormented themselves spent their Forces in wrangling having never an Argument left to maintain their groundlesse wicked and dividing opinion then they stand staring on us as a last refuge come out with their homothumadon epi to auto and thus spit a little Greeke in our faces which the deluded people not understanding beleeve that it is an absolute conquest gotten on the Independents side Now in regard the whole strength of their cause ye◠of their whole Army lies here and depends upon this Fort I meane these words of the heavenly Charter I will take the more paines for finding out of the true meaning of them that so I may the better discover unto the world the wickednesse and vanity for it is no better of all these Homothumadon imposters and so much the more willing I am to make some stay in explayning the mind and true sense of the same because they are as it were the Key and inlet for the opening and the better making way for the understanding of the whole Dispute so that every man that is but of ordinary capacity by the very light of his naturall reason may from the unfolding of them be sufficiently able to discerne the juglings of these ungodly men But first I shall give you in the answer of those reverend Iudges sitting in the Court I meane the reverend Assembly where this cause was fully heard and debated where the Homothumadons had liberty fully to speak for themselvs to bring in whatsoever made for their cause howsoever they have falsely given out to the contrary Now for answer to their reason above mentioned the Reverend Assembly replyed that they inclined to beleeve that the Holy Ghost intended rather to shew the early accomplishment of the promise Ier. 32. 39. of giving one heart and one way by his so frequent mentioning Homothumadon epi to auto as adjuncts of the first Christian Church meetings then as our brethren suggest to prevent and preclude all reasonings against this assertion of theirs viz. that the beleevers in Ierusalem were no more then could meet in one place and there is most excellent reason for this reply answer of the reverend learned Assembly to their wicked cavil for so I may truly cal it for it is nothing else but to abuse the Holy Scripture and for no other end but to deceive the people that they may the better make merchandise of them which is one of the horridst impieties in the world which all the homothumadon Ministers and Predicants and Itinerary Preacers are most deeply guilty of who make a prey of the people where ever they come and most abominably cheate them especially the silly women Now if we do duly examine the words of the Text and consider them in their native sense and true meaning it will most manifestly appear that the Answer of the learned and reverend Assembly was grounded upon most excellent and solid reason which all the slight of all the Homothumadons and their cunning craftinesse whereby they lie in wait to deceive simple souls will be made more oriently appear in all its colours First therefore I will set down the Text it selfe in its originall language and then give the true interpretation of it in our tongue Acts the second v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translation is this When the day of
tongue And truly unlesse there be some controversie concerning the Interpretation or about the text as there is not here I conceive it the greatest folly in the world writing in the vulgar tongue and for the common benefit of all men to insert sentences either of Greek or Latin except very varly for it but pudders the reader that is not skilled in the languages neither do we finde that it was the custome either of the holy Prophets or any of the ancient Greek or Roman fathers in all their Writings or Sermons to use any but their vulgar tongue without it were very seldom and that with interpretation I say therefore those flashes being excepted I have punctually set down all that he had to say against any of my arguments both here and every where that neither he nor any of his party may complain that I had not set down their words in their full strength and so might fall into the same condemnation with him who hacketh and minseth my arguments at pleasure picking and choosing what he thinks himself best able to deal with either wholly omitting the other or slighting of them which is the ordinary method both of Mr Knollys J. S. and my brother Burton and all the Independents wherein they deal not fairly with me nor ingenuously nor candidly with the people for in so doing they delude them and meerly play the juglers This large discourse of Master Knollys if it be well weighed hath but little substance in it it consisting of absurdities and contraditions and flat denyalls of that which he often granteth In breife if the reader will but duly consider every passage of his answer with whathe grants in the third and the 11. pages of his pamplet he will speedily perceive that whiles he labours to confute others he gives a fatall blow to his own cause and overthrowes that opinion which both he and all those of the congregationall way labour to maintaine and withall by the examination of the particulars he will the better discerne into the futility of Master Knollys and the vanity of those of his party that beleeve take every word of his for an Oracle though it be never so distructive totheir own cause The sum of this his answer is this that I am mistaken in my comentary exposition and application of this place of Scripture These are his words It will not be amisse therefore in the first place to take notice what he denyeth in his answer and what he affirmeth with the reasons of both that the reader may the more easily perceive the vanity of error and the force and efficacy of truth First he denyeth that Diotrephes would have had an absolvte jurisdiction within himself and have had his Congregation independent and that he was the first that opposed the Presbyterian Government or that he had any particular congregation He deneyeth also that Saint Iohn knew any Court or Common counsell of Presbyters either Classicall or Synodicall to appeale to his time The reasons of his denyals are these First because saith he there is no mention made of any particular congregation Diotrephes had Secondly it is not declared what it was that Saint Iohn had writ unto the Church in his Epistle nor in any other Scripture except it were to receive those brethren which Diotrephes would not receive and therfore how saith God can the Dâ— affirme that Diotrephes asmed theypower to himself which belonged unto the Colledge and councell of Presbyters c and to prove that Diotrephes was not the first that opposed the Presbyterian government he saith had he done so then he should have been convented before them which he was not and therefore he did not oppose a Court or common Councell of Presbyters Besides Saint Iohn would then have wrot rather to the Colledge of Presbyters if they had been any such than to the Church or in writing to the Church would rather have sent him a summons to appeare at some Consistory than to warne them to take heede of his evill that they did not follow it and doubtlesse he would have written thus Diotrephes loves to be a Primate amongst you therefore when the Presbytery comes to keepe order and to meet together in a Court common Councell I will remember his deeds and informe and complaine to the Court that he prats against us with malicious words Now when neither of this was done by the Presbytry nor by Saint Iohn it is manifest that Diotrephes did not oppose the Presbytry and that Saint Iohn then knew not of any Court or common councell of Presbyters either Classicall or Synodicall to appeale to in his time And then in the third place he putteth me upon the proofe of those appeales I made mention of page 10. affirming that I cannot make them good And in the last place he afferteth that Saint Iohn wâ—it to the Church and particular congregation whereof Diotrephes was a member and that that congregation had power to judge of him and the reason of this his assertion is because saith he this Church had the same power over Diotrephes that the Church of Corinth and that of Colosse had over their members Having thus briefly set down what Master Knollys both denies and affirmes with the reasons of each I shall now answer to every severall branch in order and if I be the more large in my reply I crave pardon in regard it is not only a businesse of publicke concernment and about the principle question now in debate but that it will give the more light to the wholo following discourse For answer therefore to his reason of my mistake in my commentary exposition and application of that place of Scripture viz that there is no mention made of any particular congregation that Diotrephes had I say there was no neede of making any mention of it For if there were many Presbyters in all the Primative and Apostolicall churches and in that Church by name in which Diotrephes was Presbyter as it is evident out of all the places above quoted as out of the 14. of the Acts and the 15. and 20. and 21. of the same booke and the Epistle of Paul to Tit. Chap. 1. ver 5. and the 1. Epist oâ— Pet. chap 5. ver 1. 2. 3. and the 13. of the Heb. and Saint Iames the 5. and the 3. Epistle of Saint Iohn which Master Knollys himself acknowledgeth and if it be also apparently evident from all those severall Scriptures as it is that those Presbyters were fixed with in their particular jurisdictions with a speciall charge given them in common to looke unto the flocks committed unto their charge and to feede the Church of God which he had redeemed with his precious blood which word feede includes the Keys to wit the power of order and preaching and the authority of jurisdiction and rule and from the which charge they were not to depart as too too many of the Independent Ministers now amongst us dayly do
scandall which was the neglect of their widdowes in the daily Ministration where they applyed themselves unto the Apostles for the particular congregations assumed not the authority into their hands of redressing the abuse nor challenged not any right to the government but appealed unto the Apostles for remedy who ordered that whole businesse by joynt consent to which all the people willingly submitted themselves as it is at large to be seene in the sixt Chapter of the Acts. The third appeale we finde Acts the ninth where Paul assaying to joyne himself to the Disciples and they being afraid of him and doubting whether he were a beleever Saint Paul forth with appeals from them to the Apostles who he knew had the authority in their hands and making knowne his cause unto them they forthwith admitted him into Church-fellow-ship with them without the consent of the people who indeed had nothing to do either in the admitting of members of casting of them out and therefore they allowed of the appeale of Saint Paul to teach all men whether to fly to wit the to Presbytery if they be injured by the people or debard from any Church-priviledge by them for they only are the stewards of the Church and have the Keys of the kingdom of heaven to open and shut the doores to whom they shall thinke fit or unworthy and this is the place of the Presbyters and not of the people for they are injoyned to obey their guids and to submit themselves in the Lord to what they order and appoint according to the Word of God Here we have three presidents of appeales in the mother-church of Ierusalem to the Presbytery upon any abuse so that by the mouth of their witnesses out of the word of truth this truth of appeales is sufficiently confirmed And that the Presbytery at Ierusalem had plenary power over the very Apostles and could call them at any time to an accompt is manifest from the eleventh of the Acts where Peter was convented questionedbefore them and was forced to give an accompt of his going in to the Gentiles and Preaching unto them which he willingly yâ—elded unto knowing it was their place to question any yea the Presbytery in every Church could send the very Apostles Ministers to Preach in any place or city or upon any Message as we see they sent Peter and Iohn to Samaria and the Church of Antioch sent Paul and Barnabas with other Ministers to the Presbytery of Ierusalem as is evident Acts the 14. and Acts 15. and therefore all these examples sufficiently prove that all the people of every Church made their appeales to their severall Presbyteries if there arose any controversies and abuses among themselves and if there arose any difference between Church and Church or betweene Presbytery and Presbyterie about any points of Doctrine or Religion then they made their appeales for the determining of those controversies to Councells and Synods as we may see it Acts the 15. and this is one of Gods Ordinances as the Independents themselves doe acknowledge So that for the Doctrine of appeales it is so cleare that all the learned and judicious cannot doubt of it and I am most assured that those that shall but with due deliberation seriously examine the Scriptures above quoted and those that follow in this discourse for the confirmation of the same truth will wonder that any man that pretends to learning as Master Knollys doth should ever dare say that appeales cannot be made good to be according to the Scripture of truth whereas there is almost no truth in the holy Scripture more cleare and evident than this of appeales Yea this method of dealing and manner of handling of businesses of publike offences and scandals and for the redressing of them is ratified by the very light and Law of nature as we may reade in all the governments under the very Heathens and Paul made use of it by appealing from inferiour Courts to Caesars tribunall And I shall never be brought by all the arte and wit of man to beleeve that Christ hath left his Church under the New Testament in a worse condition then it was under the old where we know they had appeales from one Court to another Nay if Christians now had not the liberty of appeales in matters of conscience and Religion they should be inferior to the Pagan nations and surely Christ hath not left his Church which is his Kingdom in a worse condition then either the Iewish or Ethnicke Kingdomes were and therefore by all reason besides the Testimony of Christ Matth. the 13. and besides the Presidents I produced out of the Word of God to confirme appeales the lawfulnesse of appeales is sufficiently established and ratified So that I hope that which I have now briefly set downe may satisfie any rationall man But before I go on to prove that the people or Church have not power to judge their Ministers which is the last thing I undertake to make good I must say something by way of answer to a vaine and frivolous cavill of Master Knollys which is this If the Doctor can prove these appeales saith he I aske him whether that higher Presbytery or Councell of Divines be not as Independent as the brethren and their Churches against whom the Doctor hath written and if so then such a high Presbytery or Councell of Divines is not Gods Ordinance by the Doctors own confession and affirmation The very reading of this fond cavill had been enough for the confutation of it to any solid man and truly had not I to deale with such a trifling creature as he is in serious businesse who compts every word he scribleth an oracle I would have passed by it with silence as being nothing to the question between us and as little to his purpose as all his other wrangling is except it be to declare to all men that he knoweth not his owne principles nor no good learning But for answer all such as know any thing in the controversie betweene us and the Independents know that it is my opinion and settled beleefe that all Churches and Councels are to depend upon the Word of God and to be ruled and ordered in all their proceedings and Governments according to the direction of the same an Angel from Heaven is not be heard that speaks not according to the written Word Gal. 1. and this Word hath directed us to the law and to the testimony Isay 8. and proclamed all men that speak not according to that to be in darknesse and therefore according to this my opinion no Church or Councell in the world is Independent and therfore all such Churches and Councels as have not either precept or example for their proceedings in the ordering and governing of them out of the Word of God but follow their own vaine and idle phantasies and affect Independency in my opinion they in so ordering their Churches do not according to Gods Ordinances Now when the
then the whole multitude of all those Believers could not all meete together in one place and in one congregation for edification to communicate in all Ordinances So that any judicious man without the help of any great Schoole-learning may perceive the invalidity and vanity of such argumentations And truly were it not that they are Brethren and that I desire in the spirit of meeknesse to deale with them I would have made it appear that it is so poore a way of disputing that it did not beseeme men of gravity much lesse of learning and that there were many wayes to evade the dint of such reasoning and to prove the nothingnesse of the Argument and that by the words of the Text the people there spake of to be in Solomons Porch are to be limited and confined within the number of those that were converted by the last miracle and some other new miracles of the Apostles which they were then working in Solomons Porch for there is the place where the Apostles and they were together and I doe acknowledge that as many as were then and at that time in Solomons Porch with the Apostles were of one accord But doth this with any rationall man conclude that every Believer in Ierusalem both Men and Women and all the Christians Disciples in Ierusalem were then together in Solomons Porch and in one Congregation I am confident that no wise man will thinke so for without all controversie there were then such multitudes of Believers in the Church of Ierusalem as neither many Porches nor many Temples could have contained their bodies much lesse could they have all met in any one congregation to edifie But I say I will not deale with Brethren so rigidly as I might and therefore wave many things that I might justly here utter But grant it were so that now in the beginning of the Christian church and if I may so speake in the infancy of it That all the Believers then in Ierusalem might all meet together in one place doth it follow that they might ever so doe in succeeding times when there was such infinite increase of Christians daily added to the church all reason wil contradict that assertion Within this seven yeares as all men know one place and congregation would have contained all the Independents but will one place now or ten containe them And there is no man as I conceive will deny but that the Apostles and those Primitive Ministers had another manner of converting faculty then our Brethen for the Apostles as it is well known did not build upon others foundations yea they took it as a disparagement unto them for so Saint Paul in the 15. of the Romans v. 20. affirmeth Now our Brethren they build upon others foundations and gather the sheep and them the good and the fat sheep with good fleeces on their backs yea the Velvit-sheep and the Plush-sheepe and the Sattin and Taffity-sheep out of other Sheepheards folds and while they seeme to gather Churches they scatter them and the poorsheep But I will proceed to the other Argument out of the sixth of the Acts where it is related That when the number of the Disciples was multiplyed here we may take notice of multiplication There arose a murmuring of the Greeks against the Hebrews because the widdows were neglected in the daily ministration And the Apostles called the multitude of the Disciples unto them and gave them liberty to choose their Deacons and it pleased the whole multitude saith the Scripture From thence our brethren conclude That all the beleevers in the Church of Jerusalem came here together to the Apostles and were then no more then could all meete in one congregation as if our brethren should thus argue As the wheel-barrow goes rumble rumble even so is Prelaticall Episcopacy better then the Presbyterian Government But to be serious Should I grant unto the Brethren That at this time all the beleevers that were in the Church of Ierusalem did then come together and were all in one place and might meet in one congregation doth it follow when there was a dayly increase of more beleevers and that of multitudes of them as this very chapter signifies that then also they might all meete together in one place or in one congregation in succeeding ages I suppose no man will think or believe so But I must confess that I cannot grant unto them that by the multitude of beleevers here spake of is to be understood every individuall Christian or the greatest part of them much lesse that all the whole body of them came together and that for warrantable reason to the contrary For the controversie and murmuring here spoken of was not among all the Disciples and beleevers in Ierusalem but onely between two Nations of them viz. between the Greeks and the Hebrews Now we are informed out of the second of the Acts verse 5. That there were dwelling in Ierusalem Iews devout men out of every Nation under heaven for so in expresse words it is said of the which the Greeks were but one Nation and the Hebrews another So that all the Christians and Beleevers of all the other Nations were of one minde and in good accord among themselves as the foregoing Chapters tell and were at peace one with another so that there was no murmuring amongst them nor no controversie contention or variance and they all continued quiet in their severall houses and lived in love and were none of that multitude here spoken of so that of necessity by the multitude in this place we are to understand the Greeks onely and the Hebrews for so in expresse words it is specified and this every rationall man can easily perceive Againe by multitude here is to be understood not a confused company going in a tumultuous way but a considerable number of rationall men of each differing and dissenting party and such as were called and sent for by the Apostles as it is commonly seen in those that go by way of complaint to petition to any councell they send a competent multitude of understanding and able men to grace their cause and to mannage the businesse and not every particular and individuall person men and women to negotiate it which could not be without mighty confusion which was not in this multitude and therefore by multitude and the whole multitude we are to understand that both those parties that came to negotiate this businesse were well satisfied with the Apostles Order and they obeyed it but from hence if any man would infer and conclude That every one of the beleeving Hebrews and every individuall beleeving Greek that was then in Ierusalem and that all the Greek Church and all the Hebrew Church both men and women not one person excepted were all in one place together before the Apostles the whole world would judg that this man thatshould thus argue were very much crased in his brain but much more would it argue a great imbecillity of wit
it as the insuing places sufficiently prove Rom. 16. ver 17 and 18. Now I beseech you brethren saith the Apostle marke them which cause divisions and offences contrary to the doctrine which ye have learned and avoyde them 1 Cor. chap. the 5. ver 11. But now I have writ unto you saith Saint Paul not to keep company if any man that is called a brother be a fornicator or covetous or an Idolater or a raylor or a drunkard or an extortioner with such an one no not to eat 1 Tim. chap. the 6. ver the 3. and 5. If any man teach otherwise and consent not to wholesome words even the words of our Lord Jesus Christ and to the doctrine which is according to godlinesse from such withdraw thy selfe and 2 Tim. chap. 3. ver 1 2 3 4 5. In the last dayes saith the Apostle shall perilous times come For men shall be lovers of their own selves covetous boasters proud blasphemers disobedient to parents without naturall affection covenant or truce-breakers false accusers or make-bates incontinent fierce despisers of those that are good trayterous heady high-minded lovers of pleasures more then lovers of God hauing a forme of godlinesse but denying the power thereof from such tâ—rne away for of this sort are they which creep into widdowes houses and lead captive silly women laden with sinnes c. Tit. 3. ver 10. A man that is an hereticke after the first and second admonition reject saith the Apostle 2. John ver 10. If there come any unto you saith Saint John and bring not the doctrine of Christ receive him not into your house neither bid him God speed for he that biddeth him God speed is partaker of his evill deeds And Gal 1. ver 8 9. If we or an Angell from Heaven saith the Apostle preach otherwise then that which we have preached unto you let him be accursed as I said before so I say now againe if any man preach unto you any other Gospell then that you have received let him be occursed Out of all the which places and many more that might be produced we are taught to shun and decline the society and fellowship of all such Christians as are corrupt in their doctrine or manners and such as either preach or practise otherwise then they have precept or example for in the holy word of God especially we are to have no communion with them when they not only preach another way to Heaven then that which Christ and the holy Prophets and blessed Apostles have chalked out unto us and delivered unto the Church but have joyned themselves in a wicked and unwarrantable Covenant to persist and continue in this practice for they are no Saints But such are those of the Congregationall way whose Teachers and Members are combined together to persevere in their wicked practices and courses and therefore by expresse command from Heaven we are to have no communion with such unlesse we will be found fighters against God and partake in their punishments And these places of holy Scripture with these reasons shall suffice for the proofe of the Major proposition For the Minor that the churches and assemblies of those of the congregationall way consist of Raylers Revilers Slanderers and covenant-breakers c. it is evident and well knowne to all such as are acquainted with the practise of the Independents and are verst in their doctrine and have read their Pamphlets which consist chiefly of errors untruths and right-downe raylings as amongst others those of my brother Burton and Iohn Lilburne not to mention the Pamphlets of all the other Independents the very names of which would make a booke in all the which there is little other but rayling and dangerous novelties Some of my brother Burtons and Iohn Lilburnes expressions with an other or two more which write in the name of all the Independents I will produce that by the mouth of two or three of their witnesses the truth of their proceedings in their Raylings Errors and Lyes and bad practises may be yet more evident My brother Burton in his Vindication hath these insuing words against all the Presbyterians both Ministers and people and first against the Ministers of whom hee saith that they deny disclaime and preach against Christs kingly Government over mens consciences and churches so that such a conversion as is wrought by them comes not home to whole Christ and such with their converters doe deny Christs kingly Government or at least and best they are converted but in part and that maine thing is wanting to wit Christs kingly Office And in his Vindiciae veritatis hee accuseth mee pag. 21. for taking Christs name in vaine because in my Booke I asserted that the Ministers of the church of England set up Christ upon his Throne which for mee to affirme hee saith it is to take the name of Christ in vaine his words are these And here saith he I challenge our brother for taking Christs name in vaine when insteed of finding Christ set upon his Throne in their congregations we find there no more but an Image such as Michal had made up insteed of King David or as those that in mockery made of Christ a Pageant King stripping him and putting on him a scarlet Robe and on his head a Crowne of Thornes and in his hand a reed saluting him with Haile King of the Iewes with which title over his head they crucified him therefore saith he those passages quoted out of my Booke will stand good against their opposers These are his words against all the Ministers of the Church of England Now of all the people that are not of the congregationall way and of their new Assemblies my brother Burton in his Vindication hath these words Wee exhort them saith he to set up Christ King in their hearts Wee exhort them to become and professe to be those Saints of whom Christ is King for hee is King of Saints Revel 15. 3. but they will not beleeve us saith hee they will not depend upon Christ as the only Law-giver and King over their consciences Now what would you have us to doe in this case saith hee baptize the Infants of such parents as will not in this respect professe or confesse Christ to be their King why doe you not know saith hee that no Infants have any title to Baptisme that are not within the Covenant visibly and how are they within the Covenant visibly but by vertue of their parents faith outwardly professed and what outward profession of faith is there in their parents that refuse Christ for their onely King that are ashamed or afraid to professe to be in covenant with Christ as their King if therefore the parents professe not yea refuse thus to be in visible covenant can the children be said to be in visible covenant and so to have a right in Baptisme the externall Seale of the Covenant here is an obex a barre put These are my brother Burtons owne
wee might never looke for happy dayes nay it can be proved that some of the Independent Ministers have made it part of their imployment to run from one place to an other to preach their errors and in their Sermons to bring the Gentry and Nobility into the hatred of the people accusing them as the cause of all our calamities publickly declaming against them as the basest Gentry and Nobility in the world saying in expresse words that howsoever Noble-mens Mothers were knowne yet their Fathers were Grooms or some base fellows that they were nothing but drosse dresse drosse and this they have spake in great and crowded Assemblies all the which speeches if they tend not to make the Nobility hatefull to the people and so by consequence to the ruine and overthrow of them in time I know not what can and whether all this bee not to doe evill to their neighbours I leave it to the judgement of others and how many of the Independents have vilified the great Councell let their bookes be examined and they will say I wrong them not in any thing when I affirm they labour to bring in a confusion of all things yea their words daily at the very Parliament dore can witnesse that howsoever they pretend to honour the Parliament yet they do accuse them of arbitrary and tyrannicall Government and assert that the Lawyers in the Parliament have betrayed the Liberties of the subject and this is their daily language and that it may bee the better knowne it is all extant in their printed Books by all which they do evill to their neighbours Now then if I in my just defence made use of their owne expressions to set downe the wickednesse of their wayes and to discover their bad intentions there was no just cause why any rationall man should condemne mee for it for ridentem dicere verum quid vetat Now that the Independents have so severely censured mee causelessely for this they shew they are altogether partiall and very unjust Judges and whiles they doe the greatest evill unto men that can possibly by the malice of men be done unto them which no true Saints doe for they doe no evill to their neighbours as the Spirit of God saith yet they will condemne others for but making use truly of such expressions as they themselves have falsely and causelessely used against others for I in discribing of them and their proceedings exprest my selfe but in their owne dialect and yet they fill the whole Kingdom with clamours against mee for being but their scholler The time was when I writ my Letany for to make my self and my fellow Prisoners merry in our bands that when many grave men liked it in private yet disswaded mee from making of it publick that those that are now the great Sticklers of the Independent party against all the counsell of my grave friends perswaded me to print it protesting that they thought it would doe the Prelates more mischiefe then any booke that was seriously penned against them and therefore intreated mee by all meanes that I would publish it yea they offered mee to set it forth upon their owne charges and costs and through their importunity they prevayled with mee to give them the copie and it was printed and liked so wel of by that party as they commended mee with all the prayses men could extoll and magnifie a man with as can be proved and they have often profest unto mee that they thought it was the best way of dealing with any enemies of the Church and therefore I conceive that Martin useth so much of this method in his books But indeed there have bin many and grave Divines that have writ many merry and pleasant books against the Prelates in all ages nations which have discovered their vanities more then any thing that was seriously writ by which meanes many personages of eminent quality as well as those of low degree have come to the knowledge of the wickednesse of the Papall Hierarchy which had they beene seriously penned no man would have regarded yea the holy Prophets and divine Pen-men have made themselves merry with the vanity of the false Prophets and great men of their time many presidents of the which might be produced out of sacred writ so that there is no sinne in writing pleasantly against any such as goe about to seduce and mislead the people and alienate them from their duty towards God and their obedience to those that are in authority and from their duty and love to their brethren all which are capitall evils and which no true Saints will perpetrate Now I say in this that the Independents did so well like of my Letany and the merry passages in that booke and are so highly offended at my mirth in my just defence against them that are equally guilty with those they most mortally hate and in that they so harshly accuse those expressions in my booke which I have but borrowed from them saying that none that useth such can have a dramme of grace in them in all this they are very partiall and unjust Judges and give unrighteous judgement against their neighbour which is to doe evill to their neighbour which all true Saints will not doe and they may remember that the Lord in the 29. of of Isaiah condemned such as made a man an offender for a word But of all these things in their due place When I upon an other occasion shall answer to the moderate checks wherin I shall make it appeare had those expressions beene mine owne there had beene no blasphemy in them without it be esteemed blasphemy with them to compare a company of rude and rebellious wicked people to a good creature of God when as the Holy Ghost compareth such to a Dog returning to his vomit and to a Sow wallowing in the mire withall I shall then make it evident that the conspiracy of Corah Dathan and Abiram was not greater against Moses and Aaron then this confederacy of the Ill-dependents at that time against some of the honourable Members of the Parliament But letting passe their partiality in many other things towards their owne party in whom they can see no sinne I will goe on to the other characters of true Saints indeed as they are set downe by the Spirit of God the third of which in this verse is that they receive not a reproach against their neighbors The true Saints saith the Holy Ghost take not up a reproach against their neighbours they will neither heare much lesse entertain or receive an evill reproach or calumny against their neighbours for they have learned better things out of Gods holy word as in Exodus 23. verse 1. where the Lord speaking to his owne people and all true Saints saith Thou shalt not receive or rayse a false report put not thou thy hand with the wicked to be an unrighteous witnesse Neither is there any thing more forbidden through the whole Scripture then whispering
Doctor might have also considered that the brethren even the whole Church the multitude how many soever the Doctor can make of them were present as well as the Presbyters Acts 15. 4. 12. 22. 23 25 27 28. and so have made the brethren the multitude even the whole Church Independent also and the Doctor might as well have affirmed that the brethren even the whole Church might say it seemed good to the holy Ghost and to us Thus Master Knollys pleaseth his own humour in heaping up a senselesse and confused multitude of words and that onely to delude the people But should I make a full discovery of all the errours of this his babble and nonsense and give a full answer to them truly I might make a very large discourse I will therefore study brevity and answer him in a few words though I will omit nothing worthy to be taken notice of But by the way I may say thus much that this his answer is nothing to the purpose and his reasons are as vain frivilous and fond as by the sequell will appear But whereas he denyeth that the Apostles though they be called Presbyters acted as Presbyters and that they cannot therein be a pattern and president for Presbyters it is a meer begging the question and a fond trifling in a serious and weighty matter when it was sufficiently proved and that out of the holy Scripture that the blessed Apostles were not onely called Presbyters but that they were Presbyters really as well as virtually which the Independents themselves deny not and that they acted also as Presbyters at Jerusalem that is as ordinary rulers and officers in all acts of government as also in that Councell in the 15. of the Acts for otherwise their example could not indeed have been a pattern of government to all Ministers and Presbytes in all succeeding ages if in either of them they had acted as extraordinary men by a transcendent and superlative power and by an inimitable authority and as men immediately assisted by the holy Ghost as when they wrought Miracles and when they writ the holy Scripture Now that the Apostles in all those acts of government were and are to be a pattern to all Ministers in the ages to come all the learnedst of the Independent tribe and all their brethren of New England do acknowledge it and take the ordination of Deacons and Elders in their new Churches from the example of the Apostles in the sixth of the Acts and the fourteenth chapter of the same book and they acknowledge and accord that Synods and Councells in like manner are one of Gods Ordinances and ground it upon the Apostles and Presbyters meeting in the 15. of the Acts and take their example for a pattern and president of gathering into Synods and Councells upon the like occasions all which they could not do if the Apostles in all those acts of Government had acted and managed them onely as Apostles and in an extraordinary way with a transcendent and infallible authority and by a speciall dispensation from heaven and as only peculiar unto themselves as miraculous and extraordinary governours So that whiles Master Knollys fights against the truth and against mee he with the same weapon wounds his own cause and overthrows the Independents doctrine who from the examples of the Apostles though extraordinary men take their ordination of Deacons and Elders and of calling Synods And therefore in the first place this may serve for the discovering of his ignorance and futility As for his reasons of his denyall that the Apostles cannot be a paterne and president for Presbyters because the Apostles as he saith had the care of all churches and the Presbyters were limited and confined to their particular charges they are foolish and vain and make nothing for the enervating or weakning of my argument for it doth not follow as the learned well know that because the Apostles in some respects were extraordinary men and rulers therefore in all acts of Government they did nothing ordinary or for the imitation of other Church governours I say this can never follow with any good reason neither will any judicious man thus argue because the Apostles were extraordinary men and officers therefore they did not the acts of ordinary governours whereas when they assembled themselves about the affaires of the Church and for the good of it it was for this very end and purpose that they might leave an example and president to the ages to come and to all Ministers that should succeed them of doing the like and therefore we are ever to consider the Apostles in all acts of government to have acted as ordinary governours and rulers and for a president and pattern to all Ministers to the end of the world But whereas Master Knollys grollishly saith that the Apostles were Independent in the Government of all the Churches and that the Presbyters of Jerusalem and Ephesus and all the Churches were Dependent upon the Apostles and the Apostles onely Dependent upon Christ by whose spirit they were alwayes guided in the government of their Churches and therefore they said Acts 15. 28. It seemed good to the holy Ghost and to us In every sentence I might say word there is an error For first the Apostles were not Independent at all no more then the Presbyters but they were ever tyed unto the word of God and his revealed will and that by Christ himself who said John 5. search the Scriptures and Luke 14. They have Moses and the Prophets let them hear them Yea Saint Peter 2 Epist chap. 1. v. 19. teacheth us That we have a more sure word of prophecy whereunto we do well to take heed c. So that the Apostles themselves were tyed to the Scriptures And Paul the great Apostle of the Gentiles in the 24. of the Acts and in many other places makes the Law and the Prophets the rule of his faith professing that he beleeved all things according to them So that when Peter swarved from that rule began amongst the Galatians to halt temporize Paul resisted him to his face and accused him openly of prevarication Nay which is more so far they were from being independents that they were alwayes to follow the guidance of the spirit they were not to move but as he directed Act. 16. Yea the Apostles themselves were subject to the Presbytery at Ierusalem and were to give an account of their actions to them at any time as we may see Acts 11. where Peter was questioned and was forced to give in his answer for satisfaction the other Apostles also were subject unto that Presbyterie and gave an account how they had spent their time amongst the Gentiles yea Paul himselfe received orders from the Presbyterie in Ierusalem Acts 21. and was ruled by them yea they were not onely subject to the Church in Ierusalem but to all other Churches also and were sent on their message at any time For Peter and John were
were excluded who were not at any time permitted to vote in churches 1 Cor. 14. And therefore the whole multitude of beleevers were not there for women were part of the multitude neither were the weak brethren to be admitted to doubtfull Disputations by a speciall command from the Apostle Paul Rom. 14. v. 1. and this is accorded to by the wise I. S. that confident disputant who saith that the Apostles and Elders as a Committee first prepared the dispute and after reported it not counting it safe to admit the weak to the same whiles it was intricate so that from Saint Pauls Doctrine there were neither women nor weak brethen there and from I. S. his own concession the weak were not admitted all the time of the dispute and therefore the whole multitude of beleevers that were in Ierusalem were not in the Councell by all which it is apparently evident That by brethren and church and multitude there the whole company of Beleevers in Ierusalem cannot be understood and therefore by Brethren Multitude and the whole Church we are necessarily to understand the learned and godly Prophets Ministers and Members of that church chiefe and eminent ones such as Judas and Sylas were and with them are to be joyned the other Presbyters that came out of all the Churches of Iudea with those that came with Paul and Barnabas from Antioch which being all confidered together made up a great number and multitude all the which are called the Church v. 3. the Scripture there speaking Synecdochically and taking a part for the whole I say of all such as these are did that Synod consist and not of all sorts of believers w ch were not members fit for a Synod and Councell which was to be managed and ordered and consist of such men only as had received the Keys and upon whom the government of the Church was laid which was never committed to the people much lesse to women therfore I say in all these respects by the Brethren and Multitude and the whole Church we are to understand it Synecdochically as before for all those that were in the councell which were but a part of the whole for the eminent Ministers and Prophets that were Commissioners there and assistants to the Apostles and Eldâ—rs he which yet is more evidenâ— from this reason That they onely could bee Iudges and Voters in that Synod which had heard the whole debate and the full dispute on both sides for none can be Iudges in any cause to give righteous judgement that have not fully heard the allegations and probations on both sides which I. S. acknowledgeth the weak neither heard nor could judge of because they were intricate ergo they could not be Iudges nor give their voices there upon no terms for they could not be Judges of things they had not fully understandingly heard now the weake neither heard neither could they have understood if they had heard both which I. S. accordeth to and therefore by multitude and the whole Church the weak brethren cannot be meant much lesse the sisters and if men would but with deliberation weigh and consider of things as they ought to be pondered and considered of very reason without the warrant of holy Scripture would perswade every rational and wel grounded christian that none could or can be Iudges in any cause but such as have heard the pleading of the whole busines and controversie from the beginning to the ending which none but the apostles presbyters and the Commissioners and such as Sylas and Iudas and Barnabas were did for the Scripture saith verse 6. that the Apostles and Elders came together for to consider of this matter and when there had beene much disputing c. out of which words wee may gather that none but they that managed the disputation and heard the whole debate were or could be Iudges which all the people neither did nor possibly could doe neither may we conceive of the Councell of Ierusalem that they had any raw headed boyes or giddy braind creatures or Minors in it or any such as were ever running out and in for wee may not imagine that that great Councell was like a pigion house where they are continually fluttering out and fluttering in for that Councell consisted of such men onely as were holy grave and approved all Prophets such as Sylas Iudas and Barnabas were such as for gravity and experience were thought fit companions to sit with the Apostles and Elders in consultation so that it is apparently evident that Councell consisted of none but venerable pretious godly and staid men of whom wee can not by the Law of charity thinke that they did the worke of the Lord in that Synod negligently or to the halves or that they did not all sit close and diligently to the worke from the beginning of the Session to the conclusion of the same and therefore that as they met altogether at a set houre or time so that they continued and kept together in consultation and dispute as long as any other sate and till they in their wisedome by their joynt consents and agreements thought fit to sit to the full determination of the whole busines and till the Decrees were made were it fewer or more dayes or weekes and although it be not recorded how long the Councell continued yet wee reade no where in the 15. chapter but that they sate altogether in judgement the Apostles and Elders and Commissioners till they had heard the whole debate and diâ—pute and none but they This truth may be gathered not only from the holy Scripture and from that I have formerly spake but from I. S. his owne words above specified viz that there were neither weake brethren nor the sisters and therefore it is a great wickednesse in I. S. from such uncertainties as hee goes upon to raise and make such conclusions as he doth which tend to no other end but for the taking away all the authority and power from the Apostles themselves which God notwithstanding had invested them with and to put it into the hands of the people which they had nothing to doe with for as his words declare hee accounteth the Apostles and Elders but a Committee onely to prepare the dispute and then to report it that they might have the assistance and concurrence of the people without the which as hee affirmeth there were no great commendation of the resolution that is to say if the people had not assented unto the Decrees they had beene of no effect which if it be not wholly to devest the Apostles of all power and authority and lay it and place it upon the people I leave it to the judgement of the learned then the which there cannot be a greater sacriledge and injustice perpetrated against Ministers and servants of God in the world by any and as this dealing and proceeding of I. S. is most injurious to the Apostles so this his doctrine is contrary to all divine
godly conscionable and learned Ministers as they did thus meet together so they have ever since laboriously searched the Scriptures to find out what is the good will and pleasure of our God herein and they have not concluded of any thing but what they bring their warrant for out of Gods word being taken from the example practice precepts and commands of the holy Apostles and the Churches in their times for that government which they stand for and humbly desire to have setled aud established in the Church of God Now can it be justly said that if men waite patiently while these truths are discussing which have beene the longer by reason that daily opposition and many cavilling argumentations that have beene brought against that truth which they hold forth by some irresolvable spirits that this is to tye them to waite on the Synods finall Resolution no surely for to waite on the meere resolves of men the wisedome of the State would never permit to tye any man but to waite on Gods word and those warrantable and unquestionable truths which by the Synod are clearely demonstrated out of the same concerning Church-government and this is a truth cannot be denyed or gain-said that it is better and the safest way for men to waite see and seriously consider of what God shall out of his word reveale to his faithfull servants the Ministers who are met together in his name and feare for this very end and purpose diligently to seeke and find out his good will and pleasure in this particular then for men to tye themselves to the private opinions and wayes policie of some particular men who under the pretence of going before others in Reformation set up what government they please and cause people to enter into a Covenant of their owne framing for all which when matters are rightly stated and tryed by the ballance of the Sanctuary there is not any colour nor warrant out of Gods word nor in the solemn Covenant which we have taken therefore in the judgement of all who are humble and low in their owne sight and who sincerely aym at the glory of God Zions peace it is not thought any usurpation upon our Christian Liberty nor diminution of the Scriptures authority nor retarding of the worke to waite and see what God shall make cleare to the Synod out of his word upon their debates consultations and answers to all opposing parties for this is a way to make truth perspicuous and as wee are exhorted to try all things and hold fast that which is good so those that are godly and will not be deluded with shewes they bring all these results to the Touch-stone of Gods word and if they find that they indure the teste then they dare not but receive and hold them fast being the words of sound and wholesome truths so that the finall Resolution for Church government which men waite for is not from the Synod further then they hold it forth and make it manifest to be agreeable to the Scriptures and to that rule all men are bound to submit and we ought to waite and see what the Synod doth conclude of out of Gods word as the Church of Antioch and other Churches did Acts 15. where we have a President for our imitation set before our eyes in the which wee may observe that the Christians of those times were as well instructed as any in the new gathered Churches or any of the dissenting brethren whether assembled or not assembled and yet all those holy and godly Christians thought it no usurpation upon their Christian Liberty nor no diminution of the authority and sufficiency of the Scripture nor no dangerous retarding of the worke of reformation and of setling their Church-government to waite upon the Synod at Ierusalem for their finall resolution about that question there in debate and which had caused so great a schisme betweene the Jewes and Gentiles I say these glorious and truly precious Christians had none of these panicke feares the Ill-dependents of our times are troubled with but willingly and cheerfully waited upon that Synod and Councell without making in the meane time any rents and separations from their Christian brethren and this their doing was left for our example to teach us to doe the like and not under a semblance and shew of going before others in â—reformation to make rents and schismes in the Church and State and to gather new Churches and separate Assemblies and this shall suffice in way of answer to have spake to all my Brother Burtons cavils against my first Querie and for answer likewise to the question propounded by him to mee and now I come to see what my Brother Burton hath to say concerning my second Querie viz. touching the requisites in those that are to bee made Members the Reader may looke backe to the querie by which hee will the better discerne the Grollery of the man As for I. S. hee answers to that querie although it be the practice of many of new gathered Churches that hee knowes none such who hold it so so that it seemes I. S. is but a Catachumenos in the Independents doctrine whiles hee undertakes to instruct others in it But my Brother Burton he is well verst in all the Ill-dependent discipline both for the Theory and Practick who answers thus to my second querie page 14. I pray saith he what harme is in that that none are to bee allowed of but by the consent and approbation of all the congregation for answer I say very much harme in regard they impose a Law upon their brethren that Christ the King of his Church never laid upon his people by which they deprive them of that Christian Liberty Christ hath purchased for them and in the which they have a command to stand fast Gal. 5. 1. which is not to bee intangled with any yoake of humane bondage But it will not be amisse to heare his reasons They saith he who are to walke together should first be agreed together as Amos the 3. 3. an two walke together except they be agreed If therefore any one of the Congregation can object any thing as a just cause of non-admittance of a Member hee ought to shew it not onely for his owne peace but the peace of the Church c. A second reason is this to know those well saith hee that are to be admitted abundans cautela non nocet in things weighty we cannot be too wary nor do we so much look at circumstances in conversion as the substance This is all my brother Burton hath to answer to my second quâ—ry which he calleth a caption But for answer I expected that he should have produced some command or example out of Gods Word for the ratifying of this their practice in their new congregations for that is ever to be the rule of Christians obedience and where our King Christ Jesus hath ceased to command there all his servants must cease
by and therefore you in this have not set him upon his Throne And to that hell-hatcht charge which you have brought against mee cunningly aspersing mee for a scandalous walker c. I answer that as the Devill spake in the subtill Serpent and belyed God himselfe to our first Parents so the Inventors of this notorious untruth who ever they be are of a serpentine nature into whom the Devill is entered and having a full possession speaketh in them being subtill and active Instruments to report Lyes and I am confident that upon due and just examination it will appeare they are some shamelesse infamous creatures set a worke by the Devill and prompted by Sectaries to defame mee that there by the Gospel my holy profession and the wayes of God might be scandalized in blemishing my good name and to have it with the more credit received hee hath so ordered That you must be the Herauld to proclaime their Devilish defamations yet notwithstanding my innocencie triumphs in the middest of blacke mouthes slanders being fully assured that God in his due time will make a cleare discovery of their wicked designe for hee is above the Devill And before the Lord that seeth the secret thoughts imaginations intentions of all men in truth and faithfulnesse I speake it I can I doe and by Gods grace ever shall wash my hands in innocencie yea I call upon the righteous Judge the God of Heaven and Earth who knowes my innocencie to judge betweene you and mee herein For God is my witnesse that I have indeavoured to walke before him with an honest sincere faithfull and upright heart ever since hee gave mee the knowledge of himselfe And during the time I was in the estate of nature God by his preventing and restrayning grace kept mee from living or delighting in such sinnes whereby any could truly charge me for a scandalous Walker Therefore in the presence of this great God who of his free grace hath Elected Called and Justified me through faith in his Son the Lord Iesus Christ not suffering me to turne aside neither to the right hand nor to the left out of the paths of truth and that lead to holinesse I solemnly protest and hold out my Protestation to the view of the whole World you have most injuriously wronged mee in proclaiming mee to be such an one For I am as blamelesse and free from your calumniations as Naboth was from wicked Iezabels desperate plot wherewith she tooke away his life 1 King 21. 8 9 10. c. and as innocent as Joseph from the false accusations brought against him by his wanton lascivious and shamelesse mistresse Gen. 39. 14 15 16 17 18 which makes me bold to say neither the Devill any of his Instruments no nor your selfe in the words of truth can prove the things whereof you have accused mee I shal here conclude my answer to this Charge with the Apostle Paul's words 1 Cor. 4. 3 4 5. But with me it is a very small thing that I should be judged of you or of mans judgement yea I judge not mine own selfe For I know nothing by my selfe yet am I not hereby justified but he that judgeth me is the Lord. Therefore judge nothing before the time untill the Lord come who both will bring to light the hidden things of darknesse and will make manifest the Councels of the heart and then shall every man have praise of God Brother I have been the larger in my reply to this particular because it is the foundation and main pillar that may seem to hold up all your other Calumnies for if you could prove me to be a Scandalous walker to the shame of the very name of Christian Religion then men might easily be perswaded to beleeve your whole Charg But the foundation being so rotten and unfound the superstructure cannot possibly stand I now proceed to the fourth particular and my Answer thereunto is that no man of truth worth and piety can justly taxe me either with basenesse or barbarism For the fifth particular it is elevated very high and because you have in this exceedingly bestirr'd your selfe I am necessitated for the clearing my self to vindicate the truth of what I have written to be somewhat large in my reply that I may fully answer the Charge you bring against me therein which is very great viz. You accuse me to be one of the greatest Incendiaries in the Land and to prove this you quote two passages in one of my bookes and you bring them as two witnesses for the confirmation thereof the first is in my Preface pag. 28. the second in my Postcript pag. 45. Now these two witnesses of your own say you want but a Judge judicially to pronounce sentence whether these words be not of an Incendiary nature and that in a high degree For who 's so blind as doth not clearly see these fiery flashes and flames to fly in the face of that Army which God hath honoured with many Crowns of admirable Victories both at York at Naseby and at Lamport with the recovery of Leicester Bridgewater Bath c. so as God hath made this despised Army the Preservative of City and Country the Repairer of the breach the Restorer of the pathes to dwell in Thus you Brother this accusation hath a Tower raised on the same Basis the whole Fabrick of your Charge is founded upon and the foundation being deep you dare build so high as if it were possible to over-top truth not fearing the fall of your Babel but God who is Truth it selfe seeing the evill of your intentions hath confounded your Language as he did those builders who sought to get themselves a name Gen. 11. 4 5 6 7. And therefore it will fall notwithstanding the height of its Tower O what a confused relation have you made to prove me an Incendiary I assure you in all you have said men of the clearest eye-sight nay were they Eagle-ey'd they can never discerne any truth where with you make good that Charge which you say is so conspicuous to the view of all men For those two witnesses that you produce thus they speak Preface pag. 28. saith They have the sword now in their hand and they think their party strong enough to encounter any adverse and opposing party and they professe they care not how soon they come to cutting of throats and speak of nothing but the slaughtering and bunchering of the Presbyterians and therefore there is just cause given us to think we may expect better quarter from the very enemies then from the Independents Postscript testifieth that the Independents boast they have such a party in the Kingdome if their own words may be credited as they now think by the sword to be able to make their own laws and have been frequently heard say that they had many abbettors in the Assembly and in both Houses of Parliament and in many parts through the Kingdome besides in all the Armies and they were
brother I could wish that those of your party may never forget And I may not whiles I enumerate those that have deserved the name of deliverers omit here to speak of all the faithfull Presbyterian Ministers in this City as well as through Country those Chariots and Horsemen of our Israel though now forgotten many of the which not onely ventered their lives in battell but by holding up their hands as Moses did when the people of Israel fought against the enemy and by the lifting up their hearts and voices to God with strong cryes made all our Armies abroad and our Counsells at home to prosper and all our undertakings happily to succeed Neither is that all but by their wisdome vigilancy and powerfull and perswasive preaching they were the principall means under God of keeping the people here and every where in obedience to the Parliament by resolving their doubts satisfying their scruples and going before the people to their abilities yea many of them to my knowledge out of zeal to the cause beyond their abilities in all contributions animating and incouraging others to bring in their Plate and Moneys and whatsoever was of price and esteem with them exhorting them now if ever to stand for their Religion Lives Liberties and the Liberty of the Subject And as by their indeavours they did exceedingly promote the cause through City and Country so many of them did the Parliament very good service in discovering secret and powerfull enemies by which they were disabled to do mischiefe In a word I peremptorily assert it that next under God the whole Kingdome are bound to be thankfull to the Ministers who strengthned the hands and hearts of the souldiers everywhere to battell and made them stick close to their severall Commanders and Captaines who without their souldiers could never have done any thing of moment for our deliverance and all the people through the associated Counties especially may thank their painfull and faithfull Ministers that they now live in peace and tranquillity under their severall Vines and Figtrees and therefore the condemnation of those men sleeps not that for all their Ministers care for them and their pains taken both to preserve them in a bodily being and for converting their souls in lieu of thankfulnesse do not onely reproach them with odious and infamous names but would deprive them also of their livelyhoods and take away their tythes from them Such ingratitude was never heard of in any nation before but there was eminent danger insued upon it for in the second of the Chronicles the last chapter when the Lord sent his Prophets and Servants amongst them early and late calling them to repentance and the people despised them it is related that they provoked God so much by it as there was now no remedy and medicine left to cure the nation I pray God the same may not happen to this ungratefull nation who you brother and your complices have inraged against our faithfull and zealous Ministers who notwithstanding whatsoever the Independent party can say may challenge also a share and that a great one in that honour to be counted the Repairers of our breaches and the Restorers of our paths to dwell in and all this before the battell of Yorke and Nazeby in both which the Independents did not do all the service as is pretended and who all of them have deserved as well from the Parliament and the whole Country as before This brother Burton being premised I come now to answer your Charge which as I formerly said I do absolutely deny And here I affirme that after these two noble Earls and other of our honourable and ever to be highly renowned worthies ceased from their warlike imployments and commands by sea and land The Army which God hath since made the preservative of City and Country It is that Army under the Command of his Excellency Sir THOMAS FAIRFAX which is imployed in all parts and quarters of this Kingdom whom with the whole body I honour and every particular member thereof as they have done worthily And whereas you accuse me to be an Incendiary and say those forecited words are flashes and flames to fly into the face of that Army I am ready upon oath to depose that it is a false mischievous Calumny conceived in the fiery brain of some Independent and brought forth into the world by your strong passion Further I averre there is none so blind but they can discerne a mystery of iniquity in your expressions for it is generally known That there are many more Presbyterians then Independents in that Army yea ten to one which God hath now made victorious every where and of them as valiant men as ever drew sword or wore iron being experienced Souldiers gallant Stormers and as a man may say even the Cream of the Kindome and the whole â—eareth its denomination from the greater part or the better which the Independents are not Now looking on the Army as it is united to one head under the command of one chiefe Generall and whether dispersed East West North South yet hath acted together to be the Preservative of City and Country is that the victorious despised Army you speak of No no you will not hear of that but you divide that Army which God hath made so instrumentall for the Kingdomes safety and you overlook the greatest part thereof as if they were uselesse men and had done nothing for the preservation of City and Country this may prove the work of an Incendiary indeed what will you attribute all the honour of those many glorious victories which God hath crowned the whole Army with but onely to a part of that Army This is a derogating and dividing language yet as in your writings so in the publike Assemblies and where ever any Independents preach or pray you and they agree in this language saying It is the godly party the praying people that despised Army that some speak evill of that God hath done such great things by Now none are called nor accounted the godly party with you and those of your judgement but Independents and Sectaries so that it is plain you give all that Honour which is due to the whole Army onely to the least part thereof by which course you endeavour to divide in the esteem and opinion of men that Army which God and the State have joyned and made one But for my part God is my witnesse so far have I been from casting fiery flashes and flames to flie in the face of that Army or any part of it that I have I do and ever shall acknowledge all the Worthies of that Army have done gallantly and that for their wisdome faithfulnesse valour and victories they are ever to be renowned the whole body have purchased perpetuall honour and the Kingdome is bound to ascribe to God all praise and glory But herein you are failing when you divide that Army as by your expressions you plainly do and upon
Protestant Profession he should have been so far from suffering for it as they would not only greatly have honoured him but also highly have rewarded him for his endeavour and this that I now write I am able to prove by a cloud of witnesses and my unjust suffering in their opinion made me find more favour amongst all the Governours that were Papists which I do ever acknowledge for a singular courtesie from them then ever I found from Protestant Goalers And therefore whereas the Independents do accuse me for the greatest Incendiary of the Kingdome all men may see they speak as untruly so most maliciously c. Now these are my words And herein is observable First that as I say I have been cleared by both Houses of Parliament from being an Incendiary so I mention not commend or speak of the Cavaliers for their undertakings I onely say many of the brave Gentlemen in the Kings Army have also cleared me from that aspersion being convinced that my sufferings were most unjust Secondly that I say many of the brave Gentlemen I speak not of all the Cavaliers in the Kings Army but you silencing my words and omitting to shew the cause which induced me there to speak of them make your complaint in Generall saying He commends the Kings Cavaliers for brave Gentlemen Thirdly in my forecited words I plainly set down the reason which moved the Popish Cavaiiers to shew me favour namely because they were fully perswaded that I having writ so much in defence of the Protestanâ— Religion which was here established had suffered most unjustly and contrary to the Laws of this Kingdome for my own part I look to a higher hand in it but this was the reason that moved them to demean themselvs courteously towards me Now who so deafe as they that will not hear and who so blind as they that will not see for whosoever will hear see and read what I have written and then speak truly they cannot but say that were you not resolved for the venting of your selfe to pretend ignorance the reason there laid down might have informed and satisfied you and so have stopt the mouth of your causlesse Quaeries You having as little reason to question and examine me upon such interrogatories as you have for complaining of me for commending the Kings Cavaliers and for the false Calumnies which throughout your book you have loaded me withall but by these you discover your spirit and what you aime at to say no more Therefore I will give a more full Answer to them and first to your complaint I say That to affirm there are many of the Kings Cavaliers brave Gentlemen is a truth and all ingenuous men that have been amongst them will confesse they have met with many of whom it may be said it is ten thousand thousand pities that such brave Gentlemen should be so seduced and misled as to appear in so bad a cause and further for my selfe know I am not ashamed nor afraid to confesse that Popish Cavaliers did use me courteously and that I might not be ungratefull to God nor man I then did now do and ever shall acknowledge that I found more favour from some of them which I esteem a singular courtesie then ever I found from Protestant Gaolers Therefore as to the gloâ—y of â—od I there made mention of it so I shall here set down the particulars and inlarge my selfe to show forth Gods goodnesse unto me therein For by his gracious assistance I will never cease to declare how that after I had been kept in the dungeon seven days and nights in York Castle and for a year and a halfe underwent great inhumanity was cruelly used uncivilly and most unsufferably abused by a professed Protestant Goaler there a length by the Command of the Earl of Newcastle on purpose if possible to augment my miseries I was all on a sodain removed from York Goale to Hemsley Castle in which he intended evill towards me but the Lord turned it to good and gave me favour in the eyes of a profist Papist Colonell Irington by name the Governour of that Castle who with all in his family used me and my servant very courteously he supplyed me with necessaries and that freely and demeaned himselfe unto me in every respect as a Gentleman while I remained his Prisoner which was but one Moneth for when my adversaries heard thereof perceiving their designe was frustrate they forthwith removed me to Knasebâ—ough Castle the Governour and his Deputy the Captain thereof being profest Protestants where although in some things I was not so inhumanelyly abused as in York Goal yet there I was kept close Prisoner again and I assure you I found no such courteous usage as I received from the other Gentleman Now for my part I am so far from being conscious to my selfe that I have done evill in making mention hereof as by your complaint you would infer that I then did and still do hold my selfe bound in conscience upon all occasions to speak of the merciâ—s of my God unto me and to make manifest the mighty power of the Lord JEHOVAH that so for time to come if any who fear his name should be invironed about with enemies troubled on every side and cast into the depth of miseries in mans imagination as I have been yet by the many experiences which I have had of Gods fatherly mercies the heavenly soul-ravishing and spirit-reviving comforts wherewith the Lord hath strengthned and supported me in my greatest calamitie they may be incouraged to maintain their integritie and be confident of his never failing goodnesse mercies and loving kindnesses unto them For though in my remove I could expect nothing but increase of miserie to the outward man yet to the glorie of God I speak it I found at that very instant as at other times the Lord mightily to uphold my spirit filling me with such inward comforts full assurance of supporting mercies and that his grace was sufficient for me and his strength would be made perfect in weaknesse that in the strength of my God I went willingly and chearfully not fearing what man could do unto me And when I was delivered to Colonell Irington to whom the foresaid Earl had sent me He in my hearing read the warrant which he had received from him wherein he was straitly commanded to keep me close Prisoner and not to suffer any to see or speak with me but God counter-manded this command and moved the Colonels heart to such compassion that he carried himselfe verie nobly and lovingly towards me if any desired it he permitted them to have accesse unto me and gave me liberty to take the Aire which was a sweet refreshing unto me being not thorowly recovered out of a long and dangerous sicknesse whose favors and courtesies I stand bound in the bonds of thankfulnesse and civilitie ever to predicate whereby all men may take occasion to blesse and praise Gods name with me and I may manifest
not speedily repent for all their wickednesse and relinquish their ungodly unchristian and unbrotherly practises the Lord from heaven will shew his wrathfull displeasure upon them all for he will vindicate his honour and the honour and priviledges of his people Shall not he avenge his own Elect and that speedily Luke 17. And this shall suffice for answer to that impious cavill of my Brother Burton and Hanserdo Now for that instance that Master Knollys bringeth it quite overthroweth their doctrine for it is point banke against it and their practise For although it be not denyed but that all true beleevers may at any time make their complaint to the Church that is to say to those that are in authority in the Church to wit the Presbyters as the extreamest refuge upon just offence yet it must ever be granted that it lyeth in the brest of those that are Iudges to determine of the busines according to the allegations and probations so that those that complaine may not be both Plaintifs and Iudges this I say is so known a maxime that none can deny it Besides we must take notice that we never read inall the New Testament that the disciples ever so much as questioned any that desired to be admitted into church fellow ship or refused communion to any but Paul the reason was as the Scripture relateth because they knew that hee had beene a mortall enemy unto them and had beene a great Persecutor and were then ignorant of his conversion and therefore it is said they were affraid of him and upon the like occasion I beleeve any of the brethren in any church may doe the same and they may feare such an one and suspect him and complaine of him and that is all they can doe but power they have none to keepe him out of Church-fellowship if upon the Ministers and Presbyters examining of the busines they find that the man is a beleever and converted from his sinfull courses for by their sole authority without their good liking or the consent of the people they may admit him into church fellowship and if the people should refuse to receive him upon his assaying to joyne himselfe with them hee may appeale from them to the Presbyters and Ministers who are Gods Stewards and who have the power of the Keyes to open the doore of the church to whom they conceive are fit and for this his so doing and for the Presbyters accepting of his appeale they have the Apostles and Presbyters of Ierusalem for an example for when the Disciples feared Paul and seemed to be unwilling to admit him into communion with them Hee forth with appeals to the Apostles who upon his appeale admitted him into church fellowship according to their commission which was that whosoever beleeved and was baptized hee should be received into the church and that without the consent of the people or any of those conditions the Independents now impose upon their Members as by this very example and instance of Mr. Knollys doth abundantly appeare which makes wholly against their doctrine and practise and utterly overthrowes their tenent for most certaine it is that the power of admitting of Members and casting out of offenders lies in those mens hands only and solely that have the power of the Keyes and are by God himselfe made Stewards and Over-seers and Guids of his Church his house which when they peculiarly belong unto the Presbyters and not to the people they onely and not the people ought to have the managing of the government of the church and this hath beene sufficiently proved by the receiving in of Members both in an ordinary way and in an extraordinary manner by all the examples I have produced and by this very instance of Saint Paul alleaged by Master Knollys himselfe who when hee was admitted into Church-fellowship not onely without the consent of the brethren but against their good liking it is abundantly manifest that the people have nothing to doe with the government of the Church but that it lyeth wholly in the Presbyters hands And all this I say is clearly proved out of the good Word of God within the wals of the which it is ever safe to abide and in the action of obedience to the which all men may promise to themselves perpetuall security and this shall suffice to have answered to all that Mr. Knollys and my Brother Burton had to say to all my Arguments And by all that I have now spoke I hope it doth sufficiently appeare that there is neither precept nor example through all the Holy Scripture to warrant the practise of these men in the gathering of their new Churches and if a man will but looke a little more upon the practice of Christs seventy disciples of all the Apostles in the gathering of Churches they shall not find one footstep through the whole Booke of God of the gathering Churches after the manner of their congregating of their assemblies as for Christs Disciples they were all sent to gather in the lost sheep of the house of Israel they went not to gather in converted men from amongst converted men for they were to bring the lost sheepe into Christs fold and wee are taught there is but one Shepheard and one sheep-fold wee never read that after they were once folded and brought into the Church that any true Pastors came into the fold and flocks of their fellow-shepheards and picked out all the best and the fattest sheep and the most wholsome and molded them into an Independent Fold by themselves as separate and distinct from the others and with the which they would have no fellowship and communion in the Ordinances this was never heard of before these dayes Paul was so farre from getting away of others sheepe that hee tooke it for a dishonour to him to build upon anothers foundation Rom. 15. and preached Christ in those places where they had never heard of him before and planted the Church of Corinth himselfe and left Apollo to water it and committed all the flocks that he had gathered as that of Ephesus to the charge and care of faithfull Pastors and commands both the flocks and the Pastors and in them all Shepheards and Folds to keepe unity and love one with another Ephes 4. verse 1 2 3 4. c. and forbids them to make separations and divisions and schismes betweene flock and flock and this method hee used wheresoever hee came yea as soone as hee was converted and entred upon his ministry as wee may see in the first of the Galathians hee went into Arabia and preached there among the poore Infidels hee got not other mens sheepe from them neither did hee ever make any separation of sheepe from sheepe yea even in those flocks and churches as that of Corinth Galatia and Colosse where there were many that walked disorderly and against the rules prescribed and taught false doctrine and heresies and made schismes in the Church and were very