doctrine to prove this their opinion to be legitimate So that in this point of their beliefe the Papists and the Independents agree against all the current and the whole Schooles of all the most Orthodoxe Protestant Divines who hold they were Christians Secondly they agree in this also that both of them hold that the forme of a church must ever be visible and apparent So that were their never so many Assemblies of Christians in a city or country and all beleevers if they be not cast into such and such a mold and forme then theyare not churches properly so called but in their dialect they are either Heritickes or no Christians but proclaimed enemies of Iesus Christ and his Kingdom So that according to the Papists doctrine all those Christians that are not within the limits compasse and bounds that they have circumscribed their church with and are not under that visible forme of government they have appointed they accompt them all Heritickes and no churches as all men know And in the same manner do the Independents unchurch all churches in the world but such as in their opinion are cast into a church mould according to the New Testament forme and have their distinct Officers and Members united into one body respectively That is to say speaking in their owne language all such congregations and assembles as are fluid and are not joyned and united together by an explcite particular Covenant fixed in their officers and Members having a Presbytery of their own with absolute Soverainty and power within themselves Independent they are no churches and all those Christians that are not within the compasse and limits of this their new mould or modell they proclaime them enemies of Iesus Christ and his kingdome and accompte of them as a company of infidels and affirme that they are no true churches nor churches properly so called So that we see that both the Papists and Independents agree in this that they bound and limit all churches to such and such an externall forme so that wheresoever that is wanting according to their dialect though otherwise they have the preaching of the Gospel the right administration of the Sacraments and the true invocation of God they are no churches properly so called And both of them farther accorde and agree in this that the forme of their churches consists in the distinction of their Officers and members and the uniting of them into one body respectively they must not be fluid as they speake but they must be fixed in their Officers and Members and having a Presbytery of their owne with absolute soverainty and jurisdiction within themselves Independent But in this the Papists deale far more honestly then the Independents for they have in many large volumes fully set downe the modell of their government and what it is and shew how they are fixed in their Officers and Members and for their chiefe Officers they say they are the Pope and his Presbytery at Rome the Cardinals Patriarchs Primates Metropolitans Archbishops c. and we know where to finde them and what their modell and government is to a hare But what the Independents modell is or will be no man could yet ever learne but by conjecture which I must confesse seemes a wonderfull thing to me that they should thus at pleasure unchurch and unchristian all churches and Christians as not formed into a church mould after the New Testament forme and yet never declare what that forme and mold is And yet this is their daily wicked practice So that all men may see if they will not put out their eyes that in this and many other of their tenents and opinions the Independents are but a company of Mungrell Papists and would have all men belieeve with an implicit faith as their Churches believe and take all they speake as Oracles though it be never so groundlesse But we have learned Christ better then so who is the Prophet and King of his Church and who hath commanded us to heare him Matth. 17. and to obey his voyce Iohn 10. and not to give eare unto strangers And from his blessed Word we have learned these two lessons the first that wheresoever the Gospel of the Kingdome of Iesus Christ is faithfully and truly Preached by Ministers sent by him and where this Everlasting Gospell is imbraced and believed and yeelded obedience unto by the people and where there is the right Administration of the holy Sacraments and the true invocation of God they are a true church or churches although they be fluid and be not fixed in their Officers and members and have not that externall forme either the Papists or the Independents speake of and for this our faith we have warrant from Gods holy Word Secondly we are taught out of the holy Scriptures also that there may be a true church or churhes in many nations and kingdomes where they injoy not all the Ordinances in a publicke manner nor where their very meetings together are not allowed unto them by authority for all such as confine a church or churches to these externall formes they speak of they confound the essence and substance of a church with the adjuncts and Accideuts of it whereas churches may be true churches and yet want the externall forme of Government as may by innumerable places of holy Scripture be proved as for instances In Israel where God had set up his owne worship and established a forme of Government and commanded that it should punctually be observed yet we read in the 2 of the Chron. chap. 15. ver the 3. these words Now for a long season Israel was without the true God and without a teaching Priest and without law So that from this place we may gather that their did not then appeare any externall forme of a church no not in Israel when the true God was not publickly known amongst them and yet notwithstanding God had there his true church amongst them yea in the greatest height of Idolatry when all the Prophets were persecuted and lay hid in Caves yet at that time also God had seven thousand that never bowed knee to Baal So that it is evident that it is not the externall forme that is absolutely required for the making of a true church but it may be a true church without that externall appearance they speak of For a church is one thing and the outward forme and discipline is another And truly if a man will not suffer himselfe willingly to be deluded with appearances and naked shaddowes for the truth it selfe and will but consider the great variety and change of the church in respect of the outward alteration of the government of it in all ages after God himself had set it up in Abrahams Family and consider it in all its peregrinations and pilgrimages and that after God had given unto Abraham and his seed such directions for the setting up of his worship wheresoever he and his posterity should come and
assemblies Ministers immediately sent them of God and inspired with the holy Ghost every one of the which had the Keyes of the Kingdom of Heaven given them by Christ himselfe with a promise to be with them to the end of the world and that whatsoever they loosed on earth should be loosed in Heaven and whatsoever they bound on earth should be bound in Heaven and that his spirit also should leade them into all truth the which Ministers likewise taught them whatsoever Christ had commanded them and that dayly in the Temple and in every house Ergo all and every one of those Assemblies and Congregations respectively and severally taken were true and compleat churches properly so called For the Major no well grounded Christian will deny it especially the Independents cannot gain say it for if two or three met together in the fellowship of the Gospell and in Christs name make a true visible church as those of the congregationall way hold and teach then much more where two or three hundreds are met together in the fellowship of the Gospell and in the name of Christ and in the which also they partaked in all the saving and sealing Ordinances as in the preaching of the Word and Prayer and in the Sacraments of Baptisme and the Lords Supper and that by lawfull Ministers and Officers appointed and sent by God himselfe I say by far better reason such a congregation is a true and visible and compleate church properly so called as all rationall and intelligible men will easily conclude and therefore this cannot be denied by the Independents especially when as I noted before it is their owne Doctrine taught in all their writings and Preached by every one of the congregationall way and confirmed by their own daily practice And to passe by many books writ of late by the Ministers of New-England and some of the Independent Ministers here amongst us I will only at this time pitch upon one who hath in my opinion dealt more candidly then any of his brethren for he kepes no reserves Donec ad triarios redierit res but sets downe plainly what they hold I will make bold therefore with his new blasing lights lately set up upon that learned Beaken called Truth gloriously appearing from under the sad and sable cloude of obloquy In the which treatise pag. 22. and 23. the author in the name of all the Independents declares their judgement concering this businesse whose words I will set down at large desiring to deliver their minde in their own expressions rather then in mine that they may not hereafter accuse me to have pickt and chose what made most for me and against them and left the rest His words are these Object It may possibly here be objected how will it appeare that so small a number as two or three joyned together in the fellowship of the Gospell do constitute a visible Church Answ It will appeare evident by this insuing argument Christ hath given his power and promised his presence to two or three ioyned together in the fellowship of the Gospell therefore two or three so joyned together do constitute a visible church The Antecedent is proved from the Words of Christ Matth. 18. If thy brother offend thee tell him of it if he refuse to heare thee take two or three if he heare not them tell it to the church if he neglect to heare the church let him be unto thee as an Heathen and a Publican I say unto you whatsoever you shall binde on earth shall be bound in Heaven and whatsoever yee shall loose on earth shall be loosed in Heaven Loe Here 's their power given them by Christ The presence of Christ is promised by them vers 20. Where two or three are gathered together in my name there am I in the middest of them The consequent cannot be denied for what people in the world may be called a church if they may not to whom Christ hath given his power and promised his presence If the gifts of Christ be of any force if the power of Christ be of any efficacy then they have a right to be so called Neither is this destitute of learned men who have given their suffrage to it Humfred de religione vera conservanda pag. 24. Ecclesiam cum dico non unum aut alterum sacerdotem aut ministrum sed legitimum ac Christianum catum nomino et innuo Besides the definition of a visible church will prove the consequent A visible church is a mysticall body whereof Christ is the head the members be Saints called out of the world united together into one congregation by an holy covenant to worship the Lord and to edifie one another in all his holy Ordinances This definition though it properly looke upon a compleate church it is appliable to two or three that are joyned together in the fellowship of the faith of the Gospell 2 Object But is it like that two or three there is taken for the church mentioned vers 17. to which Christ hath given his power Answ I do not say that it is alwaies so taken for because the church doth frequently consist of many but this I say that it may be so taken as the very coherence of the words shews Beside it will further appeare thus if two or three may meet together clothed with Christs power and honoured with Christs presence then two or three may be the church mentioned vers 17. but two or three may meet together clothed with Christs power for they meet in his name as the text speakes 1. e. clothed with his power for name signifieth power in severall Scriptures Prov. the 18. 10. Philip. 2. 10. and honoured with his presence and therefore two or three may be the church there mentioned 3. Object But such a company being destitute of Officers can be no church Answ If it had been said they could have been no compleate church I would have consented But to say that they are not a compleat church therefore they are no church is a Non sequitur A man that wants a hand or foot or both is notwithstanding a man though a maimed man Officers do not concurr to the esse or being of a church but to the bene esse or well being of a church for otherwise put case the Officers of a church dye then must the church be unchurched and so Toties quoties as such a thing happens which in times of mortality may be often Againe a company of believers ioyned together in the fellowship of the Gospell hath the matter and forme of a church even before it hath any Officers and therefore is a Church without them it hath the matter of a Church a company believing 1 Cor. 1. 2. Ephes 1. 1. and it hath the forme of a Church viz. a combining and uniting of themselves together into one body by the bond of an holy Covenant I have spoke some thing the more in this particular to strengthen
is apparent to any that will not wilfully put out their eyes In the time of the Prelates raign every ceremony they brought in was excepted against as a human tradition and that worthily and every invention and tradition of man was rejected as Popery and will-worship was abhorred as Antichristian and to serve God by the precepts of men and by a service established onely by humane authority was rejected as a thing displeasing unto God and thought unsufferable and to have Prelates set over them to Lord it over Gods heritage was thought the highest point of tyranny and for the removall of them root and branch with all their trumpery and appertinances all the Independents themselves with the whole city and the greatest part of the Kingdome petitioned the great Councell of the Kingdome and not onely so but many of them have ventured their lives in the just defence of their Christian libertie and have offered their estates and exposed themselves and theirs to greatest dangers in this good quarrell which will ever be to the immortall honour of them all to all succeeding ages and they will be an example to other Nations to do the like Yet behold every one of these things revived now and brought in amongst the ignorant people and contended for with all severity and eagernesse as for the Oracles of God notwithstanding ding they are but the inventions of men there being neither precept nor president for them in the whole Word of God nor any practise of them in any of the Apostolicall and Primitive Churches and therefore it doth necessarily follow That their whole service and Discipline with all their concomitants are but their own appointments for which there is no warrant or pattern in the whole Word of truth and as for their Ministers and Pastors both in New England in their new Congregations here they Lord it over the poor people in as high a manner as can be proved as ever the lordly Prelates did in respect of their supercilious behaviour and yet the people swallow all these things as Gods Ordinances and bind themselves by their unholy Covenant to observe them which in any understanding mans judgement that knows what his Christian lâberty is and in the which he is commanded to stand fast in Gal. 5. ver 1. is the most intolerable yoak of bondage which the world yet ever saw And thus having briefly discovered some of the errors of their definition and shewed the absurdities of it and the inconveniences of such a Church as they would have and evinced also that according to that there has never yet bin a true formed Church on earth and that all the congregationall Churches if they will be included within the compasse of that discription they must necessarily be Dependent I will now come to my last and main conclusion which is to prove that none of the Churches of the Congregationall way are true Churches as not consisting of all visible Saints and therefore not to be communicated with in holy things which I shall do from their own argument For thus they dispute against us Those Assemblies say they or Churches in which the Members are not visible Saints called out of the world and united together into their severall Congregations by an holy Covenant to worship the Lord and to edifie one another in all his holy Ordinances they are no true formed Churches according to the New Testament forme and ought not to be communicated with in holy things but are to be separated from unlesse they will be made companions with such kinde of Saints as Job would not set with the doggs of his flocke being tagg ragg with whom godly soules can no more converse then with heathens But the Parochiall Congregations through the whole Kingdome are such Ergo they are not true formed Churches after the New Testament forme and ought not to be communicated with unlesse c. This is the Il-dependents doctrine they teach their Disciples concerning our Churches as appeareth in all their Pamphlets as in that of I. S. and my brother Burtons especially and this is one of the capital arguments which they use to maintain their separation from us and upon which they ground the gathering of their new Congregations the futility and vanity of the which every one that shall but vouchsafe to read this book shall finde in many places discovered I will therefore in this place make use of the same against themselvs to prove that their Churches and new gathered congregations are not true formed Churches after the New Testament forme as not consisting of all visible Saints and therefore not to be communicated with in holy things as the severall insuing arguments will declare which I desire the Independents themselves would without any prejudice seriously consider and ponder that they may the better discern into the errors of their wayes and in time repent of all their unrighteous and uncharitable dealing towards their brethren I thus argue Those Churches and Congregations the Members of the which are not visible Saints called out of the world and united together into their severall Assemblies by an holy Covenant to serve the Lord in all his holy Ordinances but are joyned together in a wicked conspiracy and combination against the people of God and his Ordinances and to hinder the reformation of the Church they are no true formed Churches after the New Testament forme and the Members of them are not true visible Saints and therefore ought not to be communicated with in holy things but to be separated from But all the Churches of the Congregationall way are such Ergo they are not true formed Churches after the New Testament forme and therefore by their own doctrine not to be communicated with in holy things but to be separate from and that for the same reasons the Il-dependents falsly pretend they sever themselves from our publique Assemblies The Major of this Syllogisme is their own and therefore they cannot gainsay it the Minor therefore being proved the conclusion will necessarily insue And as for the Minor I thus evince it Those Churches and Congregations whose Members are raylors révilers slanderers covenant-breakers with God and man ordinary lyars notorious calumniators and false accusers such as in holy Scripture are called ãâã ãâã ãâã ãâã ãâã Devils heretiques open seducers and causers of division and offences contrary unto the doctrine of Christ such as all Christians have a special command to take heed of and to shun and are prohibited to receive into their houses or bid God speed or so much as to eat with they are no visible Saints nor good Damons and therefore no true formed Churches nor to be communicated with in holy things But the churches of the congregationall way consist of such Members Ergo they are not visible Saints and therefore no true formed churches nor to be communicated with in holy things For the Major of this Syllogism it is grounded upon Godsown word and has its warrant for
which words there likewise cannot with any reason be understood That Herod and Pontius Pilate with all the Gentiles and the people of Israel did all meet in any one place for all understanding forbids men so to argue or conceive or believe for they well know that there was no place could have contained them all together no not the thousand part of them besides they were all in their several Countryes and aboads and it is well known that before this time Herod and Pilate were not so loving one to another as to come together but it is related they were altogether ãâã ãâã ãâã ãâã ãâã to signifie that wheresoever they dwelt or in what coasts or regions soever their habitations were they all agreed upon one and the same wicked design to be enemies of Christ in this wicked resolution they were epi tò autò that is they all wel accorded and assented together to put the Lord of life to death and to cast of his government So that by ãâã ãâã ãâã ãâã ãâã we are to understand a mentall meeting together and not a topicall local and bodily meeting or convening of all those Kings in any one place by which in all their consultations they were resolved to carry on their wicked design and unlawfull businesse and in that regard they were said to be gathered together ãâã ãâã ãâã ãâã ãâã in unum though they did it in severall places and this is the true meaning of epi tò autò there as when any men do carry on a good designe though they be in diveâs and severall places they may be said to be gathered together ãâã ãâã ãâã ãâã ãâã as now with us the Lords and Commons and divers Committees in both Houses assemble themselves dayly epi tò autò and are but one Parliament though they meet in two severall rooms and more and so a thousand Congregations and Assemblies may be said to meet Homothumadòn epi tò autò every Lords day though they be in never so many distinct places in regard of their common design to serve God on that day So that all reason to any intelligible man from that I have said will clearly evince that by epi tò autò is meant nothing else but that the Apostles were met together with one accord upon the occasion of the feast of Pentecost with this deliberate design and for this very end and purpose to celebrate that feast unto the Lord which was the work of that day the Iews also through all Indaea and from the regions round about being come up to Ierusalem to that fâast to worship God in it and to offer up that service that was due unto his Name and the which were taken up in the Temple and in their severall Synagogues and meeting places in the same imployment the Apostles were of all the which I affirme it may be as really and truly said that they all met Homothumadòn epi tò autò as of the hundred and twenty Names And yet no rationall man would from thence conclude that all the people did or could meet in one place No more can any understanding creature or well grounded solid Christian gather that because it is said the hundred and twenty names were all Homothumadon with one accord epi tò autò that therefore there should be no more beleevers in Ierusalem then did or could all meet in any one place or congregation to partake in all Ordinances as the Independents all gather from the words I assert that such a kind of arguing in any man would argue that he had little brains in his head and therefore I shall be ever able by Gods assistance to maintain against all the Sectaries and Homothumadòn Independents that by epi tò autò is to be understood either some designe whether it be taken in a good sense or a bad which the holy Scripture apparently holds out unto us or if otherwise that epi tò autò in the verse of the second chapter of the Acts is rather to be understood of the time of their meeting then of the place All this I say I undertake by Gods gracious assistance to make good against all the Independents and Sectaries and to prove withall that they do all of them most wickedly for the deluding of the people to gather and conclude from epi to auto that there were no more beleevers then or at any time after in the Church of Ierusalem then could all meet in any one place or Congregation for indeed to make such a conclusion as this from epi tò autò is not onely to fight against all the light of sound reason but to give the holy Ghost the lye and to resist the spirit of God and to withhold the truth from the people in unrighteousnesse All which I shall by and by God willing briefly make appear But before I come to that should I for disputation sake grant unto the brethren that by epi tò autò in that text were meant in one place as they would have it because we cannot conceive if there be a meeting or convening of the persons of any people together but it must be in a place or at a place as we usually speak would it therefore follow that because any one place or room will hold a hundred and twenty names for they say there were then no more in that company to partake in all acts of worship that it will hold hundreds of thousands or that all the beleevers in Ierusalem did then meet there or that there were no more beleevers then in that Church then could meet in one Congregation or that for ever after there were no more Christians in Ierusalem then did ordinarily meet in one Congregation I am most assured that there is not any intelligible Independent but upon due deliberation would say that he that should so conclude speaks against the very light of all understanding that dictates the contrary and therefore he would not make that inference the Homothumadon brethren make viz. that there were neither then in Ierusalem nor at any time after more beleevers in that Church then could all meet in any one Congregation to partake in all acts of worship But now to shew the vanity and wickednesse of these men and that it may appear they in this may be rightly called Homothumadons in that they do with one accord and with one unanimous consent conspire together to trouble and disquiet the whole Church of God and to disturbe the peace of the three Kingdomes and are resolved to persist epì tò autô in that their wicked designe and that with one accord I shall here lay down some reasons which all that will vouchsafe to read the ensuing discourse shall see more fully set down afterwards I say therefore they extreamly shew their vanity and wicked purpose in this that they all conclude from epì tò autò there were no more beleevers at that time nor ever after in Ierusalem then could all meet in any one place or
of Colosse and to all the other Apostolicall churches as Mr Knollys confesseth and laboureth to prove then these conclusions will necessarily follow from his argumentations The first that Saint Iohn could not be ignorant that there was a court and common-councell of Presbyters in that church to appeal unto for Mr Knollys saith that Saint John knew that that Church had power to judge Diotrephes and therefore in this contradicteth himselfe for in the sixth page he affirmed that Saint Iohn knew not any such court 2ly it follows that there was an Uniformity of government in all the Apostolicall and Primitive churches W ch wholy overthroweth the tenent of many of the Independents who hold the contrary so that one church had not one manner of government and another church another manner of government peculiar unto it selfe and distinct from the other but they were all governed alike by their severall Presbyteryes and had equall authority and power within their severall precincts as the church at Ierusalem Ephesus Corinth in all which there were many congregations and yet all of them made but each of them a particular church within their respective jurisdictions and were all to be governed by the joynt consent of there severall Presbytries And lastly that this order of government was to be perpetuated to the end of the world which when Saint Diotrephes laboured to violate in assuming it to himselfe and his congregation both hee and all these that follow his steps deserve severely to be punished for it as prevaricators against both precept and example of all well ordered churches and Christians And this shall suffice to have replyed by way of answer to what Mr Knollys had to say for proofe that Saint Iohn knew not of any Court or Common-councell of Presbyters either classicall or synodicall to appeal unto in his time And now I come to make good those appeals I made mention of page 10. which Mr Knollys thinketh a thing impossible for me to do to wit That every particular man as well as any assembly or congregation may have their appeal to the Presbytery of their Precinct Hundred or Division under whose jurisdiction they were and if they finde themselves wronged there then they have appeales to some other higher Presbytery or Councell of Divines for reliefe and justice These appeales Master Knollys saith I cannot make good to be according to the Scripture of truth although the having recourse by appeales from Inferiors to Superiors and from one Court to another is so evident by the very light of nature and approved of by the practice of all Nations and Churches in all ages and is also so apparent by the holy Scriptures both of the old and new testament as there is scarce any truth more obvious to all understanding men yet Master Knollys peremptorily asserteth that they cannot be made good out of the Scriptures of truth so that it is manifest to all men that be there any truth never so perspicuous he is resolved to beleeve nothing but what he conceiveth to be according to the Scripture of truth Therefore for the gratifying of Master Knollys and all such as with candour and ingenuity and without any prejudice shall reade the insuing lines I shall in this place adde something more fully and distinctly to that which I spake in the foregoing page for the proofe of those appeales I mentioned page 10. and sufficiently evince they are warranted by the Word of truth and for that purpose I shall first produce the authority of holy Scriptures and bring forth some Presidents out of the unerring word for the confirmation of the same and then I shall also ratifie the use of appeales by reasons and from the practice of all ages in all Nations And all this I shall the more willingly do in this place although it is done againe and againe in this treatise and onely because Master Knollys affirmeth that I cannot make good that appeales be according to the Scripture of truth And for proofe ofthis I will begin with that of our Saviour Matth. 13 vers 15. Wherefore saith he if thy brother shall trespasse against thee go and tell him of his fault betweene thee and him alone c. But if he heare thee not appeale higher to two or three more And if he shall neglect to heare them appeale yet higher tell it then unto the Church that is to the Court of Presbyters in that precinct So that from this place it is evident that appeales are warranted by the Word of truth for truth it self hath taught us the Doctrine of appeals And for Presidents of appeales there are many in the New-Testament to say nothing of the Old To begin with that in the 5. of the Acts which we finde recorded after Christ's ascension in the questioning of Ananias and Saphira whereas by conjoynt argrement it was appointed and ordered amongst them that all things should be common and that selling their possessions they should bring the price of them and lay it also at the Apostles feet which very expression signifieth and denoteth what great authority and power the Apostles and Presbyters in the Church of Jerusalem were then in and sufficiently declares that there was a Court there as all the carriage of that businesse doth abundantly prove I say therefore when they had made such an order by common consent and when it was found out that Ananias and Saphira his wife had not dealt faithfully in that businesse nor according to publike agreement but had consented together to deceive their brethren and by that had scandalized the Gospel the Church or people for the redressing of this abuse take not the matter into their owne hands nor challenge not any power unto themselves for the punishing of Ananias and Saphira as well knowing their place then and that the government did not belong unto them but to the Elders and Rulers over them they appeale therefore unto the Apostles and make their complaint unto them and exhibit their Articles against Ananias and Saphira as both guilty of the same crime whereupon they were convented before the Apostles as Delinquents Peter then being there president and chiefe judge and finding them guilty sentenced them both from God himselfe and punished them for their sinne with death by which we may take notice not onely of an appeale but that there was a standing Court of Presbyters in Jerusalem and that they had in it plenary power from Christ for the tryall and punishing of all offenders and of casting them out of the Church if Scandalous as well as the Church of Corinth and it stands with all reason for Jerusalem was the mother Church and therefore was inferior to none of the Daughter-Churches and to this Court of Presbyters were all appeales ever to be made by the people of that precinct as this one instance doth sufficiently declare And that other president in the 6. of the Acts where we have a second appeale upon an other publike
it I am so well assured that it is Gods Ordinance as I am of any point in Religion But as I said before if men may argue after this way The Presbyters in the Apostles times did miracles and sâake with strange tongues and their Schollers and Disciples did the same doe you likewise and then we will acknowledge you to be true Presbyters otherwise wee will not Thus the Jewes might have argued against all their Prophets as against Isaiah Ieremy Ezekiel c. Moses and Elias fasted forty dayes and forty nights and did many miracles do you so and then we will beleeve you are true Prophets and sent to us of God otherwise we will not beleeve you to be true Prophets Yea all the wicked and ungodly men of these times may argue thus also God gave unto his Church Apostles Evangelists Prophets c. and they spake all strange tongues and divers languages and did many miracles but you and your Congregations have neither Apostles Prophets nor Evangelists nor ye have not the gifts of Tongues nor yee can do no Miracle Ergo you are not the true Church The Primitive Christians and the servants of God in those times had the gifts of Tongues and Prophesie and the holy Ghost came down upon them and they spake by direction from God his infallible truth and Gospell whose speeches were not tyed to time and to one speaker but many spake one after another by Interpreters as it is at large set down in the 1. of the Corinthians chap. 14. vers 27. 28 29 30. c. So that they spake infallible truth by direction from God But you have none in your Congregations so miraculously inspired with sundry languages and divers tongues nor ye do not speake infallible truths by direction from God nor you cannot cure diseases nor do miracles Ergò your religion is not the same Religion nor your Congregations the true Church shew us these miracles and then we will beleeve you to be the true Church otherwise we may not we dare not acknowledge you to be the true Church Again they may argue thus The Apostles and Primitive Pastors and Teachers preached freely and laboured with their own hands and were helpfull to the necessities of others and were not burthensome and exacting from others and spake ex tempore by direction from God but your Ministers in your Congregations do not preach freely nor labour not with their own hands nor are not helpfull to to others necessities but are rather burdensome and exacting from others nor they do no miracles nor speake not immediately by inspiration and ex tempore but by Study and out of their Bookes and are confined to time and speake not in strange tongues and languages one after another by Interpreters Ergò Your Ministers are not Gods Ministers nor your Congregations the true Church nor your people true Christians for you want all those things that the Primitive Christians and the Primitive Churches had There is a Pamphlet lately come out and highly esteemed and prised amongst many full of such consequences as these which if they hold good against the Presbyters they may also for ought I know be of equall validity to overthrow not onely all Christian Congregations but indeed all Christian Religion But briefly to answer We look upon the Apostles and Primitive Presbyters as men miraculously and extraordinarily gifted and as wonder-working men for the confirmation of the truth of the Gospell to all succeeding ages and we consider in them and in the Christians of those times something extraordinary and temporary as their working of miracles and speaking of strange tongues and gifts of healing c. And those we conceive were to continue no longer in the church then for the confirmation of the truth of the Gospel Christ himselfe proclaiming those blessed that believe without seeing of miracles speaking unto Thomas Iohn 20. 29. Because thou hast seen me saith he thou believest blessed are they that have not seen and have believed So that miracles now are not ordinary and we are tied to the written Word But we consider likewise in the Apostles and Primitive Presbyters that that was permanent and to continue in all Ministers and Presbyters in succeeding ages to the end of the world and that was the power of order and preaching and the power of jurisdiction that is of ruling which is not denied by the most learned of the Independents themselves and this I have proved by the Word of God to be transacted over to all Christian Churches whose Presbyters have that power given unto them neither will the Learned Brethren deny it whatsoever the ignorant may do Yea the very name of a Presbytery as I said before if we look through the whole Scripture signifieth a Magistracy or Signiory or Corporation invested with authority of governing and ruling and such a counsell and company of men as upon whom the government under Christ is laid and to be extended so far as their jurisdiction extendeth and as far as by common consent it may make for the good and edification of the church and for the safety of the same And such was the government of all those churches of the New Testament which were as so many Committees their limits and bounds prefixed them as at this dayall Committees through the Kingdom have in their severall Hundreds Rapes Wapentakes and Cities to whom the ordering and government of those places that are under them are committed so that all that is done or transacted must be done by the joynt consent and councell of the whole Committee not any particular man or any two of them severally considered by themselvs can make an order but that order onely is binding which is made by the joynt consent and common agreement of them all or the greatest part of them assembled together Even so all those particular Congregations that are within the compasse and jurisdiction of the severall Presbyteries are to be ordered and governed by the common and joynt councell of the severall Presbyters or the greater part of them For this was the order the Apostles established appointing in every City a Presbytery and when they had so ordered the Churches they set them all to their severall imployments the Presbyters to command and all the people and particular Assemblies and Congregations under them to obey neither is it ever found in the holy Scriptures that the people were joyned with the Presbyters in their Commission So that they that oppose this government resist Gods Ordinance And if we looke into all the Epistles writ by the Apostles to the severall Churches we shall finde in them That they enjoyne all the severall Congregations to yeeld obedience to their Pastors and Rulers over them and signifie unto them that they owe unto them double honour especially such as labour in the Word and Doctrine that is they must yeeld unto them not onely due reverence and subjection and obedience to their councell and just commands in the
all the power in their hands in awe that they durst not so much as open their mouthes against Iohn the Baptist From all which places and many more that might be produced to prove That there were so many Believers in Ierusalem as could not all meet in one place or roome or in one Congregation to partake in all acts of worship I thus argue Where there was an infinite multitude or a mighty City of Believers there they could not all meet together in one place or roome or in one Congregation for the enjoying of all acts of worship and for edification which is required in the Churches 1 Cor. 14. 26. but of necessity must be distributed into severall Congregations and Assemblies and divers divisions that they might be all edified and partake in all Ordinances But in the Church of Ierusalem by the very baptisme and preaching of Iohn there were infinite multitudes and a very City of Believers Ergo they could not all meet together in one place or roome or in one congregation for the enjoying of all acts of worship and for edification which is required in the Church of God but of necessitie must be distributed into severall congregations and assemblies and divers divisions that they might all be edified partake in all ordinances For the major it is cleare by the very light of nature and all reason for there is no one place or house that can contain a whole City or infinite multitude of Believers and if any great place could containe them they could not all be edified and partake of all the acts of worship For if the very great raw-bon'd building of Pauls it self were cramm'd full of people and had a Preacher of the strongest lungs in the City half the people could not hear and be edified as daily experience telleth us so that of necessity if they would be edified and partake in all the Ordinances they must be distributed into divers congregations and severall assemblies I am most assured that there were such multitudes of Believers in Jerusalem that five such buildings as Pauls could not have contained their very bodies within their wals much lesse receive them or entertaine them for edification So that for the major I am confident there is no intelligible man will doubt of it For the Minor it is manifest from the places above produced for our Saviour saith excepting the Pharisees and the Lawyers which were but a little handfull all the people or the generality of them justified God and were baptized and were Believers So that the conclusion from the premises doth necessarily follow But from the former places I argue yet further after this manner Where there was such an infinite company and multitude of Christians and Believers as kept a tyrannicall King in awe and all the Magistrates and Elders in whose hands was all the power and authority and struck such a fear and terror into them all that they durst not exercise their cruelty and tyranny over them though they were their inveterate enemies and desired it There of necessity the number of the Believers must be so great as they could not all meet together in one place or roome or in one congregation for the enjoying and partaking in all the acts of worship but if they would be edified must be distributed into divers congregations and assemblies But in Ierusalem there were such an infinite company and multitude of Christians and Believers as kept Herod himself the tyrant in awe all the Magistrates and Elders in whose hands was all the power and authority and struck such a feare and terror into them that they durst not exercise their cruelty and tyranny over them though they were their inveterate enemies and desired it Ergo of necessity the number of the Believers was so great as they could not all meet together in one place or roome or in one congregation for the enjoying and partaking in all acts of worship but if they would be edified must be distributed into divers Congregations and Assemblies For the Major and Minor of this Syllogisme besides the force of reason and common understanding which were enough to convince any rationall creature of the truth of them the holy Scripture it self as from the places above specified is manifest proves them So that none can doubt of the truth of the conclusion but such as will call in question truth it selfe I might out of the severall places above mentioned draw many more Arguments to prove the conclusion but because I study brevity these for the present shall serve to prove That by the very baptisme and Ministery of S. Iohn the Baptist there were such an infinite company of Believers in the Church of Ierusalem as they could not al meet together in one place or congregation for the injoying of all the Ordinances To these first arguments of mine by which I proved that by the very Baptisme of S. Iohn there were more converted and made Christians and believeres in Ierusalem then could meete in any one place or Congregation Master Knollys answers by denying the minor of my Syllogismes and I. S. by denying they were Christians as we shall see I will therefore reply unto them both in order beginning first with Master Knollys whose words are these pag. 8. I do deny the minor proposition of these arguments saith he Neither hath the Doctor proved that there was an infinite number of beleevers nor a very City of beleevers in the Church of Ierusalem The Scriptures quoted by the Doctor speak no such thing Those places in Matthew Mark and Luke tell us of very many who were baptized by Iohn and by Christs Disciples but doe not declare how many of those baptized persons were of the Church of Ierusalem and the Scripture witnesseth Act. 9. 31. That there were Churches through all Iudaea as well as in Ierusalem and for ought I know or the Doctor either many of those baptized persons might be in those Churches yea the most of them and but a few in Ierusalem it may be no more but those hundred and twenty mentioned Act. 1. 13 14 15. to whom were added about three thousand soules who continued in the doctrine of the Apostles and in breaking of bread and prayers Acts the 2. 42 43 44. This is all Master Knollys hath to say by way of answer for the enervating of the strength of my Arguments and Reasons by which I proved there were more converted by Iohns Ministerythen could meet in any one place in Ierusalem Now here before I come to reply I referre my selfe to the judicious Reader whether from the forgoing places which I quoted out of the Holy Word of God from the Reasons and Arguments deduced out of it it was not sufficiently evinced That there were an infinite number of beleevers and a very Citie of them in the Church of Ierusalem and therefore more then could meet in any one place or Congregation I demand I say of any intelligible Christian
The summe of my Arguments is this Where there was an infinitemultitude or a mighty City of beleevers there they could not all meete together in one place or roome or in one congregation to injoy all acts of worship for edification but in the Church of Ierusalem by the very baptisme and preaching of Iohn there was an infinit multitude and a very City of believers ergo they could not all meete together in any one congregation This is the sum of my first Argument The second is this Where there was such an infinite company and multitude of Christians and believers as kept a tyrannicall King in awe and all the Magistrates and Elders in whose hands was all the power and authority and struck such a terror into them all as they durst not exercise their cruelty and tyranny over them though they were their inveterate enemies there of necessity the number of them must be so great as they could not all meet together in one place or congregation to partake in all Acts of worship But in the Church of Jerusalem there was such a company of believers by the very baptisme of Iohn ergo they could not all meete together in any one place or congregation This is the summe of my arguments which I made good out of the Word of God and from sound reason as they that have read my booke with judgement I am confident will acknowledge Now heare how J. S. setteth them downe with his answer to them pag. the 8. and 9. of his booke The Doctors first proposition is saith he that there were many Congregations and severall assemblies in the Church of Jerusalem c. for proofe whereof saith he he bringeth the multitudes of Converts to Iohns Baptisme the people of Jerusalem all of them and all Iudaea c. whereby saith he all became Christians or members of the Christian Church for Iohns baptisme was into Iesus Christ and the very same with that of the Apostles Thus I. S. sets downe my Arguments which I affirme is not candidly done of him for the ignorant Reader cannot see into the strength of my arguments they being delivered in such obscure tearmes and set down also to the halves the whole truth not being specified For not one of ten thousand had ever seene or read my book I dare say not one of an hundred of the Independents had ever vouchsafed so much as to looke into it for I was made so odious unto them by their blasting language as they abhorred my very name with all howsoever they boasted at the first coming of it out that there were twenty pens at worke in answering of it yet not one of them ever appeared till three moneths after it was printed Now all the Copyes that were printed were all gone in one weeke so that the answers coming out so long after and my arguments not being known to the people and being in this obscure manner and in such darke expressions and but to the halves set down every vulgar understanding can never see into the weight and strength of them especially they having not my booke before them And to say the truth all the Independents ordinarily use this method in their pretended answers as first to let the bookes they reply unto be forgotten and after that to blurte out something against them concealing the truth and then they crow out as victors and conquerers that they have beate up our quarters and puld downe the pillars of our discourse as I S. doth vainly in this his Pamplet when it will appeare to all intelligible men that he hath onely cast a squib or two at them and then as a meere fresh water Souldier speedily ran away and left that worke to others as he unaduisedly in the tenth page and in his wise Epistle confesseth sayning indisposition of body when indeede it was his want of wit learning honesty and courage As I haveset downe the sum of my Arguments and compared his expressing of my meaning with it I will also set downe the summe of his answer to them which he giveth in the name of all the Independents saying we answerd to your reason and then set downe his own words in their full length that all men may see my faire dealing with him For I. S. doth not here deny my minor as Master Knollys did or accuse me of false Musters as he vainely and impiously doth in his answer to my second Arguments But plainly denieth that those that were baptized by Iohn Baptist were Christians to whom my brother Burton assenteth page 16. of his book saying that those beleevers that were baptized by Iohn Baptist into Christ to come according to the Papists doctrine were not formed into a Christian Church or Churches as after Christs resurrection Christians were These are my brother Burtons formall words who not only assenteth to I. S. in this his opinion but also bringeth in the authority of the Papists to confirme this their doctrine and so in this the Independents agree with the Papists to overthrow the truth and to maintain their abominable errors And this I conceive was the cause that moved my brother Burton in the ninth page of his booke in the beginning of his answer to say `as for your indefinite enumeration of those multitudes baptized by Iohn the Baptist and Christs Disciples we take no notice of them This is his expression there concerning the which in due place Surely if my brother Burton had thought them Christians he would have demeed them worthy to have been taken notice of but in this he agreeth with I. S. and the Papists Now I will give you the summe of I. S. his Arguments in way of answer by which he denieth that those that were baptized by Iohn the Baptist were Christians The first is because saith he they were baptised into Christ that was to dye and not dead therefore in his dialect they were no Christians The second they were not baptized with the holy Ghost and with fire therefore thy were no Chrstians The third they were no more Christians then the Iewes that passed through the red Sea but they were no Christians ergo they also that were baptized by Iohn were no Christians The fourth The baptisme of Iohn was not perfect ergo those that were baptised by him were no Christians The fifth those that were baptized by Iohn did not only hasitate but were scandalized at the true Messiah and under the forme of Iohns baptisme did fight against the true baptisme and baptiser the Lord Jesus ergo they were no Christians Sixthly they that were baptized by Iohn were not cast into a Church mould according to the New testament forme neither were they members of one Christian Church at Jerusalem ergo they were not Christians and this Argument is brought in by way of a corallary This must needs be the scope of his answer or else he sayth nothing to the purpose in denying my Arguments which were not only to prove that those
and that their were more precious Churches in that street then in all England besides and he did confidently believe it And I was no sooner passed from him but turning on the right hand I saw many of the Independents going into the Nags-head a Taverne a little above Coleman-streete there they call their Parliament and make Committees and Chayre-men for preparing of businesses for the great Councell and for the advising of them what to do and there they order how they will deale with the Presbyterians and this is one of their meeting houses also whither the Saints resort upon all occasions to consult together about the affairs of the Church State and that is the holy drinking Schoole of the Saints for they say they are all Saints and to the pure all things are pure and therefore they must have a pure drinking Schoole But passing from Toleration-streete and leaving their drinking schoole and they together Let us consider their practices and what Master Knollys saith who tells us that some godly and learned men of approved gifts came to Sojourne in this City and preached the Word of God both publickly and from house to house and daily in the Temples and in every house they cease not to teach and preach Jesus Christ I demande of any of the Independents now whether or no wheresoever any of those gifted men preach they have not a congregation to preach to and whether or no wheresoever any of them hath a gatherd Church as they call it he hath not there ân his meeting house a Congregation and assembly and whether or no wheresoever they have preaching of the Word and breaking of bread amongst them they have not a Church or Congregation there I am confident they will none of them deny it Yea they will acknowledge that in as many places as the Word of God is preached amongst them and the Sacraments administred that in all those they have a severall Church congregation and assembly this very reason will dictate unto any man And therefore if in this City there be many Congregations and assemblies in all those places where they preach publikely and from house to house and in every house not onely because Mr Knollys saith it but because every mans reason will convince him of it after the same manner every man will conclude That in the Church of Ierusalem there was many Congregations and Assemblies for the Scripture relates That the word of God was preached publikely in the Temple and in Solomons Porch and that the Saints brake bread from house to house and that the Apostles ceased not to teach and preach Iesus Christ in every house and therefore all Christians are bound to beleeve this because the mouth of the Lord hath spoke it yea and it is acknowledged by Master Knollys from all which it doth now evidently appear to all the world that there were many Congregations and Assemblyes of beleevers in the Church of Ierusalem which Mr Knollys notwithstanding doth wickedly deny affirming there were no more beleevers in Ierusalem then could all meet in any one place and so he not onely contradicts himselfe and fights against the very light of reason but which is more he gives the spirit of God the lye and therefore he ought by all those of the seven Churches to be severely dealt with as a wicked impostor and deceiver and ought indeeed to be thrown out of all their Congregations as a jugler and a false prophet Having thus evidently proved that there were many Congregations in the church of Jerusalem before the persecution I will by Gods assistance make good that there were also many Assemblyes under the persecution and after the persecution and this I do the rather undertake because some of the brethren have said that howsoever it could be proved that before the persecution there were many severall Assemblies yet by reason of the dispersion of the beleevers the Church of Ierusalem was so wasted and scattered that there were no more left then could all meet in one Congregation And were it so that after the scattering of the Beleevers and Christians in Ierusalem it could never be evinced and made good that there were more then could meet together in one place yet all this were nothing for the enervating of the argument for we must ever look upon the first constitution and government of the Church and what it was originally and by divine constitution and not what it was accidentally and through persecution and oppression and by the violence of men for governments of Churches are often changed from their Primordiall State through many casualties as it happened often in the Church of the Jewes and therefore in all reformations things are to be reduced to the first rule and originall pattern and we are not to look upon them as by occasion they vary and change through the injury of the times And therefore if we look into the Church of Ierusalem as she was in her youth and in her most flourishing age we shall finde her consisting of divers Congregations and many Assemblies and all them governed by a Common Councell and joynt consent of a Presbytery which must be the patterne of all Church Government to the end of the world if wee will in our Reformation conforme our selves to Gods Ordinance and to the first constitution But because I say they think it so difficult a thing to prove many Congregations in Jerusalem after the persecution I will now God willing make it evident and not onely after the persecution but even in and under the persecution and I will do it first out of that very place our brethren bring against us and by which they labour to evince the contrary the place is in the 8. of the Acts verse 1 2 4. In these words And at that time there was a great persecution against the Church which was at Ierusalem and they were all scattered abroad through the Regions of Iudea and Samaria except the Apostles verse 3. As for Saul he made havock of the Church entring into every house and haling men and women committed them to prison Therefore they that were scattered abroad went every where preaching the word From whence the brethren gather that there were no more beleevers left than could meet in one Congregation Before I come to prove my Assertion I must give some Reasons to evince and make good that this dispersion and scattering of the Beleevers here spoken of was not so generall and universall and so great as that there might not yet remain more Congregations in Jerusalem and more people then could possibly meete in any one place or two for persecution is the bellowes of the Gospell which blowes every spark into a flame so that this their division proved their multiplication at home and abroad as wee shall see after I have set down my Arguments and Reasons so that it was no cause why we should conceive that there were fewer assemblies in the Church of
also the word is capable of this construction as may be proved if need required so that the conclusion doth follow And truly that of Saint Paul in the first of the Galatians is an excellent Argument to evince that there were more Congregations in Ierusalem then one where proving that hee had not received the Gospel which hee preached from men but from God hee useth this reason That if hee had received it from men it must bee from the Iewes and from the Apostles for the Gentiles were ignorant of it and hee was to carry the Gospel unto them and therefore they could not teach it him and to prove that hee received it not from the Apostles hee thus speaketh of himselfe When it pleased God to reveale his Sonne unto mee that I might preach him amongst the Heathen I immediately I conferred not with flesh and blood neither went I up to Ierusalem to them that were Apostles before me but I went into Arabia Then after three yeares I went up to Jerusalem to see Peter and aboade with him fifteene dayes but other of the Apostles saw I none save James the Lords Brother Out of the which words besides the singular testimony wee have that the preaching and writings of Saint Paul are the Gospell of Iesus Christ and the Word of the living God against the Papists we may evidently gather against the Independents that after the persecution there were more believers in Ierusalem then either did or could all meet in one place for in saying that he was with Peter fifteen dayes but in all that time saw none of the Apostles save Iames this I say is a sufficient Argument to prove more Congregations and assemblies of beleevers in the Church of Ierusalem which so imployed the Apostles in their severall Ministeries asthey had not so much spare time to visit Paul and that Paul also was so taken up in preaching there that he had no leisure to visit them And for the diligence of the Apostles in their Ministry it is said in the sixth of the Acts That they gave themselves continually to prayer and to the Ministery of the Word and therefore they were never idle and that the Apostles either all or the most of them continued resident for many years in Ierusalem before they distributed themselves into severall Nations and Countries and that very few of them were sent abroad there are frequent testimonies in the Acts of the Apostles neither as yet did I ever hear it scrupled or call'd in question whether the Apostles were then there or no when Paul was at Ierusalem for it is taken pro confesso that either all or the most of them were at that time in Ierusalem neither doth Saint Paul say I saw none of the other Apostles because they were absent or were gone to Preach the Gospell in other places And for Saint Paul we reade that wheresoever he came he went into their Synagogues and into their Assemblies to Preach and that he preacht from house to house and he that gave so strict a charge to Timothy and in him to all Ministers that he should Preach in season and out of season he himselfe without all doubt would not neglect his duty who in the 20. of the Acts sets his owne example before all the Presbyters for their imitation in their diligent preaching and he ordinarily preached by the day and by the night as is manifest out of the same Chapter and many other places and surely the time he remained with Peter in Ierusalem he was as diligent in Preaching as he was in any of the other Churches and he professeth of himself that the care of all the Churches lay upon him that he laboured more then all the other Apostles in their particulars so that it standeth with all reason that while he was in Ierusalem he was very sedulous in Preaching as who had both strength of body and Gods speciall assistance and his immediate inspiration alwayes to help him in his Ministery so that I conceive as of charity I am bound that Paul was daily in one assembly or other now if there had been at that time no more beleevers in Ierusalem then could have met in one place congregation and Assembly then of necessity Paul must have seen the other Apostles there as well as Peter and Iames for they also were good Church-men to speake a little in the Prelats dialect and they never left the Word but were alwayes taken up either in praying or preaching amongst them in the Temple and from house to house yea in every house and if there had been but one Congregation or Assembly of beleevers in Ierusalem the Apostles would daily upon all occasion have been with their flock Now in that Paul saw them not in all that time he was in Ierusalem it is evidently apparent there were more Congregations of beleevers in the Church of Jerusalem then one and more Christians then could all meet in any one or a few places But to proceed to a place or two more for the further confirmation of this truth Acts 12. verse 24. It is said there that the word of God grew and multiplped Here also we have another good effect of a new sierce persecution in Ierusalem it increased the number and multitude of Believers there after the Persecutor was taken away For the Word of God grew and multiplyed saith the Holy Ghost Out of which words I thus argue Where the Word of God daily more and more grew and multiplyed after the persecution that is to say where there were more multitudes and greater numbers of Believers added unto the Church through the Ministery and preaching of the Gospell then was before which notwithstanding was then so numerous as they could not all meete in any one place or roome to enjoy all the Ordinances to edification there of necessity they must be distributed into diverse assemblies and congregations to enjoy all the Ordinances to edification But in the Church of Ierusalem after a double persecution the Word of God daily more and more grew and mnltiplyed that is to say there were more multitudes and greater numbers of Believers added unto the Church through the ministery and preaching of the Gospell by the Apostles then was before which notwithstanding was then so numerous as they could not all possibly meet in any one place and roome Ergo there was a greater number of Beleevers after the Persecution then before and therefore of necessity they could not all meete in any one place or roome to communicate in all the Ordinances but must be distributed into severall Congregations and Assemblies if they would all be edified For the Major I conceive it is so evidently clear as no man of ordinary understanding will not see the truth of it For the Minor the Text proveth it and if we will compare Scripture with Scripture the truth of it will by and by be out of controversie for in the 15. of Iohn verse 16. Our Saviour
only true worshippers who saith that Salvation was of the Iews and that the Samaritans worshipped they knew not what Now to the Church of the Iewes those true worshippers those that were converted by Iohn the Baptist and Christs Disciples and baptized into Christ were added and therfore they were worthy to have been taken notice of by my brother Burton as formed into a Church or Churches if believing in Christ repenting and being baptized in his name and by his authority be sufficient to make men members of a Church for as the Catholicke visible Church consists of many Nationall Provinciall and Presbyterian Churches so did the Nationall church of the Iews of many citie Countries Churches which were in their Dialect called Synagogues which is the same with our Churches both in cities and countries as all the learned well know for in all those Synagogues they partaked daily in the morall worship and had the Preaching of the law and the Keyes of Heaven Now then when those multitudes that I enumerated in my arguments baptized by Iohn and the blessed Apostles and the seventy Disciples were all gathered into Christs fold and made his sheepe and true believers and that by the Preaching of the Gospell and hearing of the voyce of their Pastors and had amongst them all those sealing and discriminating Ordinances that were sufficient not only to forme them into a church or churches but to difference them from Pagans and Infidels as who were Israelites to whom pertained the adoption and the glory the Covenants and the giving of the Law and the Service of God and the promises as Saint Paul speaketh Rom. 9. vers 4. all which I conceive were sufficent and avaylable to make any then living members of Christs Church I say when they had circumcision and the Passoever baptisme and the Law and the Gospell and that worship of God that he had established amongst them and were his peculiar people of whom Christ had given this testimony that they were his true worshippers and when they were also gathered in according to Gods own appointment by the sound of the Gospell and by the preaching of Faith and Repentance and by the Ministry of the Word as all the Prophets had formerly gathered Churches then those that were Baptized by Iohn who was a Prophet sent of God Luke the 3. and sent to baptize Iohn the 1. 33. and those that were baptized by the Disciples who were sent from Christ as he was from his Father who said Go teach all nations baptising them c. all they I say ought by my brother Burton and all the Independents to be taken notice of as formed into a Church or Churches what so ever he and I. S. say to the contrary who in this agree that those that were baptized by John and by Christs Disciples were no Christians much lesse cast into a Church mould according to the New-Testament forme and lest of all that they were members of one Christian Church at Ierusalem These are J. S. his formall words pag. 9. So that whiles these men vvill dispute against the truth they blaspheme and give the Spirit of God the lye for Christ hath said that they that heare his Disciples heare him and that they that heare his voyce are his sheepe novv vvhen all those that vvere converted by their Ministry and vvere in token of their faith and obedience baptized and had given up their names unto Christ they were all incorporated into his fold which is his church his Mysticall body and were moulded into a church or churches and so they are set down to us in the holy Scriptures as believers and true members of Christs church and therefore formed into a church or churches for there is but one Shepherd and one sheep-fold and Christ had then no other church on earth that we reade of but that of the Iewes and which is yet more it was a reformed church for Christ had cast out all the Buyers and Sellers John 2. out of the Temple and cals it his Fathers house and the house of prayer so that it was now a pure church and clensed from all pollutions and in the which all Christs Ordinances were in their purity here was the Preaching of the Gospell the Teaching of the Law and all the sealing Ordinances both old and new here was Circumcision the Passeover Sacrifices and Ceremonies here was Baptisme and the Lords Supper or breaking of bread here was the true Invocation or calling on the name of God and that in the house of Prayer where all Supplications were heard and that before Christs death Here we have all the materialls for the making or forming of a church or churches or casting of Christians into a church mould according to the new-testament forme to speak a little in the Independents dialect for here we have visible Saints in multitudes devoute men and true worshippers from out of all the Nations under heaven Acts 2 here we have Christ and his twelve Apostles and his seventy Disciples Elders and Teachers in abundance besides many Women that followed him and ministred unto him here was no want of Ministers and Officers and Members of all sorts besides innumerable multitudes of believers and cryers Hosanna and all this before Christs death as well as after and all these Christian believers and such as did partake of all sealing and saving Ordinances sufficient to cast them into a church mould and to forme them into a church or churches as well as after Christs ascension and therefore my indefinite enumeration of those that were baptized by Iohn and Christs Disciples ought by my brother Burton and I. S. and all the Independents to have been taken notice of as formed into a church or churches without Christ and his blessed Apostles who partaked in all Ordinances be not in their esteeme reputed Christians and formed into a church or cast into a church mould which were blasphemy in any to thinke and therefore is much more the height of wickednesse in my brother Burton and I. S. to affirme and Print for I. S. his expressions I produced them often before I will now set downe my brother Burtons formall words which I cannot but reiterate For your indefinite enumeration saith he of those mulititudes baptized by Iohn and by Christs Disciples we take no notice of them unlesse formed into a church or churches but following the expresse Scripture the first formed church we finde is in Acts 2. These are his words and that in the name of all the Independents saying we take no notice of them So that by this all men may gather that in the Independents language and in their Divinity Iohn Baptist and all Christs Disciples with Christ himself and all Christian believers in Christs time and all that by baptisme were received into Christs fold and church and such as had given up their names to Christ were not worthy to be taken notice of by the Independent brethren who esteeme of
peoples hands and of which there is neither precept nor president in all the holy Scriptures for this distinction of Officers they call for in all churches and many other things they rigidly exact of us for the compleating and forming of a church after the New-Testament forme were not in the church of Ierusalem the mother church and yet it was by my brother Burtons confession the first formed church and that in the judgment of all the Independents besides himselfe a perfect church at that time But because he requres of me to shew him distinct Officers and Members united into one body respectively in all the severall congregations in the church at Ierusalem without which he affirmeth they were no formed churches properly so called I desire of him likewise that he would shew me that distinction of Officers and Members in that whole church that he demands of me in its parts without the performing of the which all that he hath written is nothing and he must of necessity grant that the church at Jerusalem was not a church properly so called if that distinction I say of Officers and Members be essentiall to the compleating of a church or churches For he confesseth at that time he calls it a formed church they had no Deacons and all the Independents that ever I have seene or talked with say they reade of no Elders in the church at Ierusalem till the 12. of the Acts which was a long time after the first forming of this church and we reade not at any time of any particular Pastor or of any Doctor or Teacher ioyned with that Pastor as is usually in the churches of the Congregationall way but that upon all occasions all the people applyed themselves to all the Apostles and and said Men and brethren what shall we doe and that they continued in the Doctrine and fellowship of all the Apostles and that all things were transacted by the common Counsell of all the Apostles and that they all laid their hands in the Ordination of the Deacons upon each of them we heare nothing I say of any particular Pastor or Teacher or of any Elders all this while and yet by my brother Burtons Doctrine it was a formed church then and we neither heare nor reade also any thing of an explicit particular Covenant which the Independents call the forme of a church neither doe we reade of many things they now rigidly require of all such âs desire to be Members of their new Congregations practised in that Church I shall therefore cordially desire of my brother Burton seeing the underwriters his tributaries have given him leave as he saith in his Truth shut out of doores that he should baulke no truth he shall meet with in the plowing up of the Scripture but should Preach every truth I say he having obtained this Christian liberty of his Benefactors and truth being now no more in prison that he would candidly and plainly without any reserve Doâeâ ad triarios redieritres tell me the next time I heare from him who was the particular pastor in the church at Ierusalem who was their particular Doctor or Teacher who were their Elders who were their Deacons seeing my brother Burton denieth any congregation to be a church properly so called if it have not its distinct Officers and Members united into one church body respectively for these are his words therefore I put him upon this to prove and without proving it all that he hath hitherto writ both in this book and in his vindication will all prove but waste paper to use his own language I am confident he will not say that Iames or Peter were their Pastor or Teacher or that any of the Apostles were the Pastor or Teacher of that particular church for they were the Universall Pastors of the visible Catholicke church and were extraordinarily sent into all the world as the Scripture recordeth therefore they could not be either the particular Pastors or Teachers of that church for as the Independents teach they must be fixt and should not leave their charge and Flocks neither can my Brother Burton tell which were their Elders for the Independents say they reade of none in the church at Ierusalem till the twelfth of the Acts and therefore according to their doctrine they then had none and it seemes to be my brother Burtons opinion âor he âaith the Church at Jerusalem wanted that part of discipline of casting out of corrupt Members which if they had had Elders they could not have wanted and for Deacons my brother Burton acknowledgeth that at that time he calleth it a formed Church they had none So that by this I have now said I beleeve it will be a difficult if not an impossible thing either for him or any of his fraternity to shew me that distinction of Officers and Members in the whole Church at Ierusalem which he requires I should shew him in the several branches congregations without the which notwithstanding according to his learning it cannot be a Church properly so called and so then the church at IerusaleÌ it self was no church properly so called Therefore when he is at plow again as now I understand he is I desire him that he would furrow up this truth unto me and shew me that distinction of Officers and Members withall I desire to be resolved how he comes to make this distinction of Officers and Members united into one church body respectively to be the forme of a Church when his brethren of the congregationall way make an explicite particular covenant to be the forme of a Church and the Members and Officers to be the materials onely of a Church All these truths I desire and that earnestly that my brother Burton at his next going to plow he would lay open and discover unto mee and then I will conclude of him that he is a singular tiller and a very good husbandman in Christs field his Church or otherwise hee will never be fit either to make a compleat Independent Country courtier or an absolute Independent Gentleman but he shall be a Haberdasher in the small wares of Independency and with those I perswade my selfe he will be best able to trade with But in the mean time till I heare from him I will affirme that if it be true he saith That the Church of Jerusalem wanted Deacons and Church discipline and an explicite particular covenant and many other good things they require of us for the compleating of a church or churches properly so called then that Church was not perfect and compleat and yet we read not that the Saints of those times made any separation from their publike Assemblies and Congregations though they wanted Officers and Discipline and many other things required now by them so that we may learn from those primitive and holy Christians that we ought not to forsake the publike Assemblies of the Saints for want of some part of Discipline or for want of some Officers
to any man of but ordinary understanding that in those severall Cities which were after their change of government the Seates of their Bishops and Prelates they had many Townes and Villages and many Churches and Congregations under them all the which before this alteration were all governed by their severall Presbyteryes respectively and were all uuder them and were ordered and moderated communi consilio Pesbyterorum which the Independents themselves do acknowledge and my brother Burton by name in his vindication Hence is was that the blessed Apostles went from City to City to Preach the Gospell there in their Synagogues as the whole Scripture of the new testament relateth and they did not only Preach the Word to them in their severall Cities but in each of them ordained and constituted Presbyteries giving charge to Titus and Timothy to doe the same leaving the government of all those congregations and Churches in those severall Cities in the hands of those severall Presbyteries in their severall jurisdictions injoyning also those severall Presbyteries and Churches to observe the Decrees of the Synod and Councell of Jerusalem and commanding the people all Christians and believers in those severall Cities under them to be subject and obedient to all their severall Ministers and Guides set over them and to observe all that they should from God teach them to observe and doe as we may see out of the severall places I set downe at large in the foregoing discourse as out of the 14. of the Act. 23. Acts 20. 27. 18. Tit. 1 verse 5. 1 Tim. 5. verse 17. Heb. 13. verse 7 17 24. and the first of Pet. 5. 2. Iam. 5. 14. and Acts 15. 23. Acts 16. 4. Acts 21. 25. All which places of holy Scripture and all the Arguments by which I prove all the Primitive and Apostolicall churches to be classically governed my Brother Burton and I. S. passed by not so much as taking notice of them as they did not of those multitudes baptized by Iohn the Baptist and Christs Disciples of whom likewise they took no notice as not formed into a church or churches But as our Saviour said to the Seducers Matth. 22. Yee erre not knowing the Scriptures so I may truly say of all the severall Sectaries of this time they erre not knowing the Scriptures nor the power of God to punish them for their wickednesse For would they but take the word Church in that sense the holy Scripture delivereth it unto us and relateth it the controversie would soone be at an end Now the word Church in all the places above quoted and through the whole Scripture of the New Testament for the most part is taken collectively either for all the catholike invisible or visible Church or for the representative body of the church or for many congregations and assemblies of Beleevers all combined together under one government either in a citie or countrie partaking in all the Ordinances as in preaching and praying and the administration of the holy Sacraments and in the exercising of godly discipline not onely within the wals of those severall cities but through all the townes and villages as farre as the bounds and limits of their severall governments precincts and jurisdictions did extend as Acts the 15. 23. The Apostles and Elders send greeting unto the brethren which are of the Gentiles in Antioch that is to the Church in Antioch and in Syria and in Cilicia So that church is most often taken collectively as the church of Geneva at this day and of Basil and the other reformed Cantons as it was in the seven churches of Asia Now when the word church for the most part in holy Scripture is taken in this sense as the church at Ierusalem the church of Samaria Antioch Philippi Corinth c. and where there were many congregations and churches combined together and all collectively taken in this the Independents and all Sectaries erre that they alwayes take the word church for no more then can meete together in one of their pipkin congregations to partake and communicate in their Ordinances whereas the Scripture as I have in all the forgoing discourse sufficiently proved taketh the word collectively for many congregations under one government although every one of those severall congregations considered apart and by it selfe may truly and properly be called a church as being a Branch and Member of some particular church and communicating in all essentiall Ordinances with it as hath abundantly bin proved yet still it is considered but as a Member and a Branch or part depending upon the whole particular church under which it is and therefore classically governed From all which I may conclude that when all those severall Churches as that at Ierusalem Samaria Corinth Philippi Ephesus which my brother Burton saith must be brought in to make up a compleate paterne of Church government were all collectively taken and classically and collegiatly governed as consisting of many congregations and yet but under one Presbyterie in their severall precincts and jurisdictions my Arguments will everstand good yea they are all strengthned from my brother Burtons Concession and his expresse words For if when there were but three thousand Beleevers in the Church at Ierusalem as it appeares Acts the 2. they were then forced to sever themselves into divers companies because they wanted a convenient place so spacious as wherein to breake bread as my brother Burton saith how impossible a thing was it for them all after that time to meet together in any one place or a few when the church at Ierusalem multiplyed daily and that by many thousands and at last grew so numerous as they amounted to many Myriads or innumerable companies as appeareth Acts the 21. all which notwithstanding my brother Burton passeth by and taketh no notice of wilfully deceiving the poore people in concealing from them so apparent a truth But should I take notice of the error of his words and discover all his juglings my discourse would swell into a mighty volume for to speake the truth his expressions containe in them a heape of fraud and confusion all which hee must one day give a severe account for But not to take notice I say of his severall faylings what he grants is to be taken notice of viz. that when the Church at Ierusalem was in its infancy they wanted a convenient place spacious enough to communicate in all ordinances and therefore they were constrained to sever themselves into divers companies in severall private houses to communicate Then of necessity when that Church was multiplyed into many ten thousands they must needs be distributed into many and many congregations and churches to partake in all the Ordinances and all these were but one church and under one Presbytery as my brother Burton acknowledgeth So that now I am most confident every judicious Reader will easily perceive that my Brother Burton and all those of the congregationall way meerly trifle and delude the poore and ignorant people
authority within themselves for this purpose and they have usually choyce enough of men fit for their imployments and so it was in the Apostolicall and Primitive Churches who collectively taken were all collegiatly and classically governed and depended upon their severall Presbyteries in their severall jurisdictions which if they had beene single congregations only as the Independents would perswade the deluded people they could never have done for the many reasons both now and in the foregoing Discourse specified So that I am consident it sufficiently now appeareth to any rationall man that no particular Congregation can injoy all Gods Ordinances within it selfe without Dependency upon others there being an impossibility of it self The same may be said of the other Ordinance of Excommunication which cannot in any particular congregation be injoyed without it be Presbyterated to use their owne expression that is to say except it have their Presbyters and Elders and Church Officers within it selfe annexed to it for they amongst the Independents that hold that excommunication must be inflicted by the votes of the whole Congregation understand it then onely to be a compleate and formed Church and to be an entire and a whole congregation when it consists of their Elders their other Officers as well as of the people and affirme that the people without the Elders cannot excommunicate any nor the Elders without the people and they of the Independent party on the other side for they doe not all agree amongst themselves in their Church government which hath retarded the bringing in of their new nodle least that by it they should loose many of their Disciples and Followers which they well know would soone breake of if they should not humour them in their new mould and therefore they cunningly juggle with the people and faine pretences when indeed if they had meant Christianly and honestly they would long since have brought in their new noddle of church government but fearing what would insue and which would not be for their profit and honour they have hitherto made delayes to the great disturbance of Church and State and the seducing of many but I say those of the congregationall way that hold that this Ordinance of Excommunication belongs unto the Elders onely and put it into their hands excluding the people from their votes and that for many inconveniences as they suppose which are not yet removed for all that as will by and by appear yet I say on all sides they agree that without the Presbyters consent none can be excommunicated be they never so scandalous so that so long as any congregation is without their Presbyters and Officers they cannot injoy this Ordinance also neither can they ordaine them within themselves without help from other Churches as I said before and therefore they want this Ordinance till their new supply and that they must crave from other churches when their officers are dead and therefore of necessity they must still be Dependent but now let it bee granted that when their church or congregation is againe recruted and made up againe or presbyterated and compleate in respect of both Officers and Members and that it consists of ten twenty or thirty or it may be of a few more which is a pretty full church and congregation amongst them what inconveniences and them of dangerous consequence would forth with insue upon it yea under how intolerable a yoake of slavery would many oppressed Christians by this meanes groan under when at any time they are unjustly and wrongfully injured by them for there is no appeale from them to any other Court or Church-Tribunall for redresse or reliefe let them be never so much wronged or injured or damnified by them For if the formidable sentence of excommunication passe once against any person be it right or wrong they throw and cast him out of communion not onely amongst themselves but the whole visible catholick Church and deliver him up to the devill therefore if this ordinance of excommunication be once inflicted upon any Member by the whole congregation as some of the II-dependents would have it or by two or three Presbyters only as others contend the misery and grievance is never the lesse nor the inconvenience and that of dangerous consequence the lesse avoidable as will dayly appear for if all the congregation passe this sentence many of the Members who have their votes are private men and for the most part unlearned and unexperienced through want of yeares parts education and breeding and not able to understand the nature of the allegations and probations they being many times so intricate so that they can never be able to apply the rule unto the case for the inflicting of a just censure and may be in danger also to bear a peculiar hatred or ill will unto their persons and so apt to be swayed by their passion to do unjustice or may be over-awed by fear or threatnings of some other in the congregation who are the enemies to the party in question so that they being powerfull men rich in estate amongst them and they being poor and indigent people whose dependency may be upon them as they are either children servants workmen or tenants of which most of the congregations consist and they daring not displease them especially if they be their friends as many times it happens for all or any of these respects I say they going with the stronger side may passe this sentence of excommunication against him most unjustly as it often happeneth this must go for currant if the most voices carry it and from them the party unjustly dealt with hath no appeal but if they be obstinately bent against him must live and dye in this condition under this heavy doome which I beleeve in every understanding mans judgement will seem an intolerable inconvenience for there is no appeale from them On the other side be it granted that the Elders onely of this particular congregation have the power of excommunication in their hands they are not ordinarily above two or three and many times none of the learnedst wisest and honestest men that ever were borne and therefore are lyable and in danger of the same temptations that the other were because of particular relations and their dependence on their congregation for their maintenance and support who they ordinarily dare not displease for they know the ficklenesse of the people and how little a thing will disgust them and alienate their affections from them which would be a cause also of withdrawing their contributions and supplies by which they support themselves and their families and commonly when any rich and great man falls of from a Minister though he be never so faithfull and diligent in his place yet he will withdraw many yea of themselves the unstable people will take occasion by others example to slight and neglect their Ministers as hourly experience teacheth us for humor not them in every thing and they are gone Yea but
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 âhose 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
Independent way as well as any Independent in England and I farther undertake if the great Councel of the Kingdome shall call me and all the dissenting Brethren before them that I shall be better able in halfe a dayes space to deliver in what modell they would set up if they will deal ingenuously before God and the world and speak their conscience then they all put together shall be able to do I may perhaps be thought something presumptuous But J. S. his fond expressions makes me speak that I do which notwithstanding I still undertake to make good And if I have not been mis-informed there was one of the congregationall way and none of the meanest of them hearing my brother Burton speaking very trivially of me after he was gone out of his presence and passing a long with a friend of his and of the same fraternity much blamed my brother Burton saying that he had heard him speak as hyperbolically of me both for my learning and honesty as ever he heard man speak of another and added moreover that though I differed from them in opinion yet he conceived that I was the same man still in all respects that I was when my brother Burton spake so well of me and said withall that he did verily beleeve whatsoever Master Burton spake in a vilifying manner of me that I was better acquainted with their Way then he himselfe And there will be no great difficulty if occasion serve to prove all that I now say And therefore J. S. playes the child to babble thus to me who by Gods assistance and the power of his might shall be able to confound ten thousand such as he is and to teach both him and all his complices whether assembled or not assembled that their tenents are most wicked and abominable And I hope that succeeding ages will say that God inabled me to be as good as my undertaking for in his might I shall ever come out against all the Independents and Sectaries And now I come to answer to all their Replies to my Quaeries And first whereas they babble about the generall stating of the question and divide those things that I had joyned together and made but one generall question of they shew themselves but triflers and not serious Christians For I never made any doubt but that the Ministers of the Gospell may gather Churches for God in all ages sent his Prophets and Ministers for this very end to gather in the lost sheep of the house of Israel and all such as belong unto his election into his house for I know that the ordinary way to bring men to the knowledge of God and of Christ wherein consists life eternall is by the ministerie of the Gospel this I say is the ordinary meanes God uses for the perfecting of the Saints and for the edifying of the body of Christ and this I have learned from the holy Scripture Ephes 4. 11 12 13. 1 Cor. 12. 28. And therefore all the pudder that I. S. and my Brother Burton make with their grollish Interrogations about that busines is but to beate the ayre and nothing to the purpose and no answer to my Quere as the Reader may well perceive if hee lookes but backe to the question and first quere neither can my Brother Burton or I. S. make it good by any one example out of the holy word of God that the ordinary Ministers of the Gospel did ever leave their owne ordinary charges to which they are called and whereto they are fixed with a command not to leave them and that under a pretence of a new way or new light did run about to gather converted men from among converted men and so picke out of other mens folds and flocks the best and fattest sheepe and molded them into severall Congregations and Assemblies as separate and distinct bodies and Churches from them and who had no Church-fellowship with other Congregations but were independent from them and absolute amongst themselves I say and affirme that neither my Brother Burton nor I. S. nor any predicant of the congregationall way can shew me any one President of this kind either in the Old or New Testament and this was the question whether there were any such thing to be found in the Scripture and not whether the Ministers of the Gospel may gather Churches as both J. S. and my Brother Burton deceitfully make it Now whereas in the 12. page hee compareth our Churches and Congregations with the Popish Assemblies and saith that they professe themselves to be Christians as well as the Protestants and that their gathering of people out of our Ministers flocks is as tolerable as gathering them out of Popish Parishes and Assemblies for this is the drift of his reason hee dealeth most uncharitably and unchristianly with his brethren for hee himselfe in his booke called Babell no Bethell hath there by the helpe of learned Calvin and Chemnicius and other Orthodox Writers proved that the Church of Rome is both Idolatricall and hereticall and errs in the foundation and that all the Papists living and dying in that their Faith and beleefe are in the state of damnation So that they being considered in his notion are as Infidels and aliens from the common wealth of Israel and the gathering of churches out from amongst the Papists is to open their eyes and to turn them from darknesse to light from the power of Satan to God and as bringing men out of heathenish idolatry or from Jewish obstinacy from the companies and congregations of the which all Christians have an injunction to come out they being commanded to come out of Babylon Now I say in that my brother Burton compares all the Christian brethren in our congregations to the idolatrous Papists he sheweth the uncharitable opinion he hath of us all so that now it is no wonder that upon all occasions he proclames us all the enemies of Jesus Christ and his Kingdome But blessed be God We beleeve that through the grace of our Lord Iesus Christ we shall be saved as well as any Independents think they shall be saved Act. 15. v. 11. Seeing God hath put no difference between us them purifying our hearts by Faith And therefore he deals very unchristianly unbrotherly with us to compare us to the Papists especially when according to our Covenant our Parishes and Churches are purged both of the Service Book Hierarchy and all Popish Superstition as he himself acknowledgeth in the 13. page of his uncharitable Pamphles and therefore this his instance of gathering Churches out of our congregations who beleeve in God as well as they answers not to the question And for his other instance in the 13. Page Where he asks me if I know not that the ancient Church of the Jews was then a Church when the Apostles by their preaching gathered a Church out of it a Christian Church out of the Iewish Synagogues For Answer I say first that I
places so ought all men that are under obedience to learne their duty and not to take upon them that which God never gave unto them as to have their voice either in making of members in Churches or casting of them out or of ordaining of officers or of imposing laws upon others either of making publike confessions before the congregations or of producing evidences of their conversion or that they should walk with them some time that they might behold their conversation or of imposing a Covenant upon any that shall be admitted for all rule and government in the Church is put into the hands of the Presbyters and does not belong unto the people or multitude neither may the Presbyters usurpe authority but they also must exercise it onely according to the commission given unto them by Christ they may not transgresse it or go beyond it in the least thing and therefore when many of the brethren call for a publike confession of mens faith to be made in their new congregations and the evidences of their conversion to be produced and impose a Covenant upon them before they admit them to be members of their Church as if they had lived before in infidelity Who notwithstanding were known to be holy and godly Christians and as true beleevers as any that now live in the world and think them onely Christians and Beleevers that doe as they would have them and count of others that will not conforme themselves to their customes and novelties but as the off-scowring and refuse and no Christians I say it is an intolerable usurpation and a thing that was yet never before practised in the world in any Church either Jewish or Christian till these dayes and therefore they go beyond their commission in so doing for God in his commission to his Apostles and all Ministers bids them admit of all that come in and beleeve and are baptized he quencheth not the smoaking flax nor breaketh the bruised reed now then when they know thousands in this Kingdome that do beleeve and are men of unblamable lives and such as would lay down their lives for the faith once delivered unto the Saints and are baptized what have they to do to lord it over them and to hinder them from communicating in the Ordinances and to be admitted into Church fellowship with them or to debarre them from the communion of the Saints Me thinks the vision to Saint Peter in the tenth of the Acts should teach such men their duty when God said unto Peter rise kill and eat Peter said not so Lord for I have never eaten any thing that is common and unclean and the voyce said what God hath cleansed call not thou common And this saith the Scripture was done thrice that by the mouth of two or three Witnesses this truth might be confirmed to Peter and all other Ministers not to call those people common prophane and unclean and to count them but rubbish whom God hath graced with the gifts of his holy Spirit and hath sanctified and such as beleeve in Jesus Christ and are baptized as well as themselves and such as stood to the truth when they durst not shew their faces but ran from the Cause and deserted it or at least temporized and such as if the like occasions were offered would manifest unto the world by Gods assistance that their lives and all they have should not be dear unto them for the restimony of Jesus and yet such as these must be debarred from the communion in their Assemblies unlesse they will conforme to their new-born traditions for these are no traditions of the Elders but of the younger and if Christ in his time sharply reproved those that brake the Commandements of God through the traditions of men and deeply reproved the Ministers in those dayes for teaching the people to preferre the traditions of the Elders before the commandements of God and for teaching them the fear of God after the precepts of men What shall we think those Ministers will have to answer at the dreadfull day of judgement when they set up their traditions in the Church of God and preferre them before the Commandements of God and what can any man think of the condition of that people that account of such novelties as the Oracles of God and violate the law of Love and make rents and schisms in the seamlesse garment of the church through these traditions Surely whatsoever they may promise to themselves their condition is very dangerous for our Saviour saith Woe be to those by whom offences come Matthew 18 and whosoever shall offend one of these little ones that beleeve in me it were better for him that a milstone were hanged about his necke and that he were drowned in the depth of the sea And whether this be not to transgresse the the Commandements of God through their traditions and to offend those little ones that beleeve in Christ when they will not receive such into the communion and fellowship of the church as beleeve and are baptized but count them as aliens and strangers yea infidels and rubbish I referre my selfe to any that is but of ordinary understanding For Gods command unto all Ministers was that they should admit all such into the church as beleeved and were baptized upon their desiring it without any confession either private or publicke or entring into any covenant Now this command of God they trangresse by their traditions and keepe out many thousands of Beleevers through the Kingdome as unholy and as having no right to the Ordinances because forsooth they will not obey their new-borne Lawes and Traditions for where did ever God command that no Beleevers should bee admitted into the church except they made a publicke confession of their faith and walked some time in fellowship amongst them and then gave in the evidences of their conversion and entred into a private covenant and gave the Church satisfaction Or where was it ever practised by any of the Primitive christians either by those that were converted by Peters Sermons and the other Apostles or by Pauls preaching was Lydia when God opened her heart to beleeve Pauls preaching admitted into the church upon any such termes was the Goaler and his converted family forced to make a publicke confession to the church of their faith and to give in the evidences of their conversion and to enter into a private convenant before they could be made Members of the Church or was the Churches assent required before they could be admitted and made members of it or were ever any of these things they impose upon Christians now required at beleevers hands before these our times and therefore they are to be abominated as vaine traditions and such as by which they breake the Lawes of God making divisions in the Church and Kingdome and through all the families and houses of the same so that neither Masters of families nor parents have any rule over their wives children or servants
than the Common-Prayer to many of the precious consciences of Gods people whose duty it is in his judgement to dye in a prison before they act or stoope unto so dishonourable a thing as this is to their Lord and Master as to maintaine the black-coats with tythes whom they looke upon as the professed enemies of their anointed Christ c. These are some of his formall expressions I leave the comment of these severall passages to others neither doe I rehearse innumerable such like sentences as are daily vented to the intolerable disgrace both of all the Ministers of the Church of England and of all those beleeving christians that are under their severall charges and that in every Pamphlet in the which they proclaime all the Ministers to be the sworne and professed enemies of the Lord Iesus Christ and such as deny disclaime and preach against Christs kingly government over mens consciences and churches and for the people and beleevers in England they proclaime them to be men unconverted or at least converted but in part wanting the maine thing Christs Kingly office men visibly out of the covenant of grace who have not so much as an outward profession of the 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 denied c. By the which words they not onely unchurch all the congregations of England Scotland Ireland but indeed all the reformed churches and unchristian all christians but those that are in their owne independent assemblies and account them as aliens and strangers from the common-wealth of the Saints and make Christ to be no King over them or to have any Kingdome in or amongst them but onely amongst themselves in their new congregations whereas Christ ever had a church or Kingdome upon earth in all ages before they were and hath without all controversie a true Kingdome in many churches in these our dayes where they are not Had I not seene their expressions in print and the Booke in which they are uttered set forth by authority with approbation I should not have beleeved that they had all of them bin so uncharitable but finding that booke not onely printed by license but generally applauded by them all and much magnified as the frequent editions of it doe manifest I gather it is the universall opinion of them all Than the which what could bee more uncharitably and unchristianly spoken what comfort can any of the Ministers of the Church of England have in the society of these men who what soever outward seeming favour they shew to them in their hearts conceive of them as the sworne enemies of Christ and his Kingdome and as men unworthy to live and who count it a dishonourable thing to their Lord and Master to maintaine those black-coats with tythes whom they looke on as the professed enemies of their anointed Christ can I say any Ministers with joy and alacrity converse with these men no surely what reall comfort can any poor christian beleevers through the Kingdome either expect or looke for at these mens hands if they were in their power whom they declare and that in print and in their Pulpits to be men unconverted or converted but in part wanting the maine thing 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 denied can any true christians be reall friends to the enemies of Christ He saith Saint Paul 1 Cor. chap. 16. v. 22. that loveth not the Lord Jesus Christ let him be Anathama Maranatha will any true Christians blesse those that God hath curst David said I hate them that hate thee yea I hate them with a perfect hatred And surely those that are true friends to Christ hate all his enemies now they looke upon our Ministers as the profest enemies of Christ and upon all the people under their ministery as enemies of his Kingdome and as men to whose persons infants the very Sacraments and seales of grace with all church-communion may and ought to be denied they are their own words can they therefore expect any reall friendship from them whatsoever outward curtesie they seeme to shew them no doubtlesse how can any poore christian have any delight to come amongst these men or so much as to be in their society whom they account of as the enemies of Christ and his Kingdome For my owne particular I would not willingly come in any mans company or be familiar with any that I thought a profest enemy of Christ and his Kingdome neither should I ever beleeve I could have any reall esteeme from such as thinke mee an enemy of Christ and his Kingdome It was the greatest calamity to the poore sufferers under the Prelats tyrannie and to all those distressed christians that were haled into the High-commission court or into the Star-chamber or before the Counsell-table for matter of Religion and conscience which was the lot of many thousands through the whole Kingdome that commonly their greatest enemies were those of their owne house their parents their brethren and sisters would be the chiefest calumniators and reproachers of them and that in word and deed would most despightfully persecute them denying them the common humanity of hospitality and would not so much as looke on them except it were to revile them and insult over them and would ordinarily joyne with their enemies both privately and publickly and desert them in their greatest streights as all of them can generally witnesse which not onely encouraged their enemies against them but added credit to their false acculations and calumnies for they would usually say ye may see what manner of men these are whose nighest friends are not only ashamed of but thus speake of them which was a greater affliction unto them than all the other miseries and sufferings they under-went for had they beene their professed enemies as David said they could easily have endured it and there would lesse credit and regard have beene given to their words but they were their parents brethren sisters and familiars and therefore it added more sharpely to their affliction So had they beene our professed enemies as Papists Socinians Arminians or those of the Prelaticall faction that should have proclaimed us enemies of Christ and his Kingdome and had they denyed unto us and our children the seales of grace with all church-communion it would not have troubled us but tu Brute that Brethren that fellow-sufferers in affliction that had gone up to the house of God together and had taken sweet counsell together that they should now proclaime us the enemies of Iesus Christ and deny communion with us oh let not this bee spoken in Gath and Ashkelon This is that that grieves and sads
consider what those false teachers were wee shall find them to be no other but such as under shew of holinesse and piety taught their owne inventions and grolleries and abused the simplicity of the people for their owne advantage and brought them into bondage and devoured them verse 20. as the Phatisees did the Widowes houses under pretence of their long prayers which our Saviour Christ sharpely reproves them for and denounces a woe against them for their so doing after the same manner did these false Teachers amongst the Corinthians who made their owne traditions joyned Members with the Gospel as if they had had a more fine neat eleganter way of gathering of churches and admitting of Members than Paul and the other Apostles But the Apostle bids the Corinthians take heed of all such how glorious soever they seeme to appeare and tels them they cannot teach the way to Heaven and happinesse better than hee and the other Apostles have done and yet neither Saint Paul or any of the Apostles in preaching of the Gospel taught them that they should admit of none to bee joyned Members of the Church although they beleeved and were baptized except they walked sometime in fellowship amongst them that they might have approbation and tryall of their conversation first and after make a publick confession of their faith before the church and did give in evidences of the truth of their conversion to the congregation and entred into a solemne private covenant and were admitted Members by consent of the church Not a word of all this in the Gospel that Saint Paul and the other Apostles taught and therefore all that teach their new wayes their new-borne truths and set up their new lights are wise above that which is written and teach otherwise than Christ and his Apostles have taught or the christians of the Primitive times had received and therefore ought by the Apostles command Gal. 1. verse 8. 9. to be accursed Saint Iohn also in his second Epistle to the Elect Lady verse 9 10. saith Whosoever transgresseth and abideth not in the doctrine of Christ hath not God hee that continueth in the doctrine of Christ hee hath both the Father and the Sonne If there come any unto you that bringeth not the doctrine of Christ receive him not into your house neither bid him God speed for hee that biddeth him God speed is a partaker of his evill deeds Now the doctrine that the Independent Ministers teach for the gathering of churches and admitting of members and joyning and jumbling of them together was never taught by Christ nor any of his Apostles for they themselves confesse it is a new way and a new borne truth and a new light and therefore not the doctrine of Christ and therefore such novelties are not to be entertained nor imbraced nor the teachers of them if we will be obedient to Apostolicall precepts I desire therefore those of the Independent brethren to produce any one testimony or any one president out of the Word of God where these things following are taught or have beene practised First that although men and women beleeve and are baptized they are not yet to be admitted as joyned Members till they have walked sometime in fellowship with the church for approbation of their conversation this is the first thing I desire of the brethren either a precept or an example for this in Gods Word The second where it is commanded that those that beleeve and are baptized should not be admitted as Members of the church whithout a publike confession of their faith before the church The third where it is enjoyned that to their Faith and Baptisme they should bring in the evidences of the truth of their conversion before they can be capable of their membership The fourth where it is commanded that they should enter into a solemn and private covenant before they can be admitted to church-fellowship The fifth where it is imposed upon those that beleeve and are baptized that they should not be received into the church without the consent of the congregation Sixthly where it is commanded that the Ministers of the Gospell shall run about from their own places and charges into the sheepfolds of their fellow-shepherds and separate and pick out all their best sheep and bring them into their own folds and debar them from all church-fellowship and communicating with the other beleevers in Gods holy Ordinances and Sacraments or where ever it is commanded that the Preachers of the Gospel shall gather beleeving Christians from among beleeving Christians and separate them from the other sheep into Independent congregations and shall proclame all that are not thus moulded up after this new modell to be people out of covenant and to have no right to the seals of the new covenant neither they nor their children though beleevers All these things I desire the brethren by evident places of the holy Scripture to make good and to confirme or by any president or example to declare to have been practised either by Christ or his blessed Apostles for I look for a law from Christ the King of his church who was as faithfull in the house of God as Moses was and hath not left the ordering and disposing of his church to the will of men but hath commanded the church to hear his voice who is the great Pastor and Bishop of our souls and the teacher of his church his Word therefore I look for for a warrant for the ratifying of all these doctrines and I have good ground and reason to demand of them a warrant and authority out of Gods Word for what they both teach and practice for we are taught by Christ the onely Prophet of his church that they that serve God after the precepts of men offer him a vain worship and it stands with all good reason that if all humane traditions though of never so ancient standing and of never so long antiquity were all cast out of the church because they had no footing or ground in Gods Word that all novelties or new inventions of men which notwithstanding are imposed upon the people as the ways of God should be abrogated and nullified and cast out of the church It is recorded in holy writ Ioshua 9. that the Gibeonites deceived Ioshua and the people of Israel under pretence that they came from a farre country and for proofe of that they produced their mouldy bread and their tattered botles and their old shooes and they taking what they said pro confesse and not consulting with the mouth of the Lord as it is fully related in that chapter were deceived by them and entred into a League with their enemies And thus the Papists and Prelates for these many hundred years have deluded the world under pretence of their mouldy antiquities and tattered raggs of traditions and in all this time they prevailed to mislead the poore people because they consulted not with the mouth of God nor examined things
in the second Chapter and first Verse were Christs apostles and Disciples and such as had followed him from the beginning of Iohns baptisme and were indeed all Ministers of the Gospell and preachers of the Word and men of great eminency and fame and renoun and therfore by a great elegancy are called Names the number of the Names saith the Holy Ghost which kind of expression in the Holy Scripture is ever used for to expresse men only of transcendent excellencie and desert for their rare vertues and endowments as is manifest out of the Revel 3. 4. and all these were taken up in holy duties as the occasion required and were by themselves but may any rationall man conclude from thence that there were no more Beleevers in Ierusalem would not this be thought an odde kind of arguing if one should thus dispute against the Independents those Homothumadon brethren all the Independent Predicants and their Itinerary Preachers those eminent and learned men those names are all ãâã ãâã ãâã ãâã ãâã in the Citie of London on one of their Feast dayes Ergo there is no more Independents in the Citie of London then can meet at all times in any one Congregation to partake in all their Ordinances would not all the Independents laugh at any Presbyterian that should thus dispute when they themselvs boast that there be millions of them in London Now by the holy Scripture we are truly informed there were millions of true beleevers in the Church of Ierusalem at that very time and that they were the Ministers only that were present together on the day of Pentecost and that the other Beleevers were in their other meeting places yea besides those that I have now named it is said in the same Chapter verse 5. that at that instant of time there were dwelling at Jerusalem Iewes devout men out of every nation under heaven that is true Worshippers and Beleevers here therefore must needs bee an innumerable company of these and all these were then Inhabitants in Ierusalem so that the Holy Scripture doth by many witnesses prove there were more then a hundred and twenty Beleevers or more then a hundred thousand in Ierusalem at that time how therefore with any honesty can the Independents conclude from Epi to auto that there were no more Beleevers then in Ierusalem nor ever after then could all meet in one Congregation If this be not to fight against God there was never any fighting against him But should I yeeld unto them which I cannot doe for many reasons that there were no more Beleevers at that time in Ierusalem then did or could all meet in any one place will it follow in any sound understanding that they could ever after all still meet in one Congregation when they were infinitly daily increased I trow not for so to speake and so to argue and conclude would be but to prove fighters against all reason yea against God himself as I said before and to deny the expresse Scriptures as will forthwith appeare for in the same Chapter when there were but three thousand new Converts added to the Church it is said that then that company could not all meet in any one place to communicate in all acts of worship but for want of a place spacious enough for to breake bread in they were forced then to meet in divers places and to divide themselves into severall Assemblies and Congregations and that in severall houses for so saith the Scripture verse 46. and they continued daily with one accord in the Temple and breaking bread from house to house that is in many severall houses they had their meetings to communicate in therefore at that very time there were many Congregations of Beleevers so that they could not possibly meet altogether in one place And here by the way it is good to take notice not onely that there were many Congregations of Beleevers in the Church of Ierusalem which the Independents confesse to be the first formed Church and that when there were but three thousand new Converts added to the Disciples but that all these were speedily and readily received into Church-fellowship and that by the sole and alone authority of the Apostles so that it was not required at their hands that they should first walke sometime with the Church before their admission or that they should make a particular confession of their faith or bring in the evidences of their conversion or that they should enter into any particular explicite Covenant or that they must have the consent of the Church before they could be received into Church-fellowship nothing I say of all this was either practised in this mother-Mother-church or any daughter-Daughter-church in the Primitive and purest times but these two truths are most certainely evident out of the Scripture The first that all Christians in the church of Ierusalem were admitted into Church-fellowship upon their repenting beleeving and being baptised without any other conditions and that upon offering themselves The second truth is this that there were many congregations and Assemblies of Beleevers in the Church of Ierusalem at that instant time which is abundantly proved out of the testimonies and reasons above specified and those expresse words where it is said that they brake bread from house to house therefore there were many Congregations then But it will farther more illustriously yet appeare if we consider the divers other additions of Beleevers and that daily unto the Church of Ierusalem for in the last verse of this chapter it is said that the Lord added daily unto the Church such as should bee saved here we find additions upon additions of Beleevers and that daily indefinitly set downe as if they could not easily have been told which addeth no small Emphasis unto the expression and all these were admitted into Church-fellowship without any of those conditions the Independents require of all their Members in these our times for it is said the Lord added daily unto the Church such as should be saved and therefore hee did it onely upon his owne termes of Repentance Faith and Baptisme Now what understanding man can easily beleeve that when there was such daily increase of Beleevers made that they could all still meet in any one place or Congregation to partake in all Ordinances But if wee looke into the fourth chapter we shall find an other new Addition and that of five thousand men more besides women for so saith the Scripture verse 4. Howbeit many of them which heard the word beleeved and the number of the men was about five thousand Now if when there were but three thousand they were then forced for want of a convenient place spacious enough to communicate in to divide themselves into divers severall houses how impossible a thing was it for them all daily then to meet together in any one place or congregation may any one imagine when there were not only daily additions of Beleevers but five thousand men more added unto the
shadow of whose wings I have ever found there is only safety whose blessed assistance in all calamities they that trust in him may be most assiâed of His patronage now and his defence is my shield whose cause and the honour of whose kingdome at this time I contend for And howsoever in all my life in all humane learning I was never so wedded to my own resolves but upon better reason I could easily be divorced from them yet in Gods matters if an Angell should come from Heaven and teach me that that there were another way to happinesse then by that new and living way the blood of Jesus Christ who was the Lambeslaine from the beginning of the world I would count him Anathema Or if an Angel should tell me there were a new way of worshipping God and serving him then that which God himself hath set down in his holy Word I would account him accursed for I have learned to believe God and Faith upon their word and bond without any either Angelicall or Humane reason or the authority of Counâels and Fathers and whatsoever I finde a warrant in Gods Word for I have learned to cleave close to it against all humane reason supposing such men none of Gods nor Faiths truest friends that will not believe them upon their own word and bond except they have reason humane authority Councels and Fathers and âaine traditions joyned with them for sureties Again if any man should go about to perswade me that there were any other government established in the Church of God then an Aristocraticall and a Presbyterian one I should notwithstanding all humane reason to the contrary submit my self to that kind of government as being most confidently assured that it is warranted in Gods Word which all Christians are bound for ever to make the Rule and Square both of our faith manners and government And here I must minde all those that shall read this Book that this is no new opinion of mine but that which I have once and again suffered for and if ever they have read my Elenchus religionis papisticiae or my Flagellum pontificis or my Apologie or any of my Latine Books in all those they will finde that the cause of all my sufferings was this and this only That I maintained that all Churches were to be governed by an Aristocraticall and Presbyterian government which in those Books I have clearly and fully through Gods assistance made good Yea in in my answer to the Bill of Information put up against me in the Star-chamber they shall have some reasons I gave there of this my tenent to the Lords of his Majesties Hrivie Councell and Judges in the Star-chamber so that I stand to my principles and am no starter And if then amongst Gods people it was thought an opinion worthy the suffering for and my Christian brethren deemed me worthy of honour for it and afforded me their prayers and shewed me and mine in all our distresses many curtesies when we found little favour from our own brethren which their humanity I must never forget but with all due thankfulnesse for ever acknowledge I say if then this my opinion was thought Orthodox and worthy of their applause I see no good reason why a truth then should not be counted a truth now for the Word of God out of which I had it is the same and if it were good then it is good now for the change of mens minds cannot change the truth but it must be ever truth but this my opinion I learned out of Gods Word then which shall be for ever by his gracious assistance the warrant of my beliefe and practice This Word therefore I desire all my Christian Brethren in the deciding of this question now agitated amongst Gods people and his faithfull servants concerning Church-government to take into their hands and with those noble Bâreans to sit down and examine whatsoever shall be said on either side according to the holy Scrigtures and I intreat them also to lay aside all passion which Religion has no need of and all vain-glory and bitternesse which is a dishonour to our holy calling and in the spirit of meeknesse and with a Virgin judgement not ravisht with any previous or anticipated opinion to come and approach to the Altar of truth and so consider and examine which of those two opinions the Brethren on both sides now sacrifice themselves unto be the offering that will best endure the firy-tryall 1 Cor. 3. 13 14 15. viz. Whether the Presbyterian government Dependent or a Presbyterian government Independent both now laid upon the Altar be the acceptablest service and best pleasing sacrifice This is granted on all sides and of necessity it must be yeilded unto that that Oblation is the best and most acceptable that is offered up by faith without which it is impossible to please God and that sacrifice only is offered up by faith which is according to his Word and has its warrant from his revealed will which is the rule both for worship and the government of his Church we are to be guided by The Brethren on both sides agree about the rule in deciding of this Coutroversie and make the written word the rule They agree also about the materials both acknowledging a Presbytery the difference between them is only about the mould and manner of the offering I will therefore state the questions between us and shew wherein we differ and then set down my own opinion with my reasons and after endeavour to be a Moderator for the determining of this unhappy difference which hath been an occasion of so much rejoycing to the common Enemy There is a two-fold question between us they call the Presbyterians and our Brethren they tearme Independents The first is concerning the government of the Church viâ whether it be Presbyterian Dependent or Presbyterian Independent The second question is concerning the gathering of Churches but of that in its due place The first question is whether many Congregations or Christian Assemblies commonly called Churches in our dialect in the which there are all the acts of worship or all Ordinances as the pure preaching of the Gospell the due and right administration of the Sacraments the true invocation of God Discipline rightly executed and all other performances which make for the essence and form of a true Church and in the which assemblies likewise they have all such officers and helps of Government as in their severall places being rightly imployed may serve for the edification of the same and mutuall comfort and benefit of each other and the preservation ofall as Presbyters doth preaching and ruling and Deacons and all other Officers I say the question between us and the brethren is Whether all these severall Congregations and Assemblies may be accounted but one Church or make but one Church within their Precincts and be to be under the government and rule of one Presbytery or a Councell or Colledge of many
that would have received them yea and cast them out ver 10. of the Church to wit excommunicated them but doth it hereby appear saith he that Diotrephes would have his congregation independent and have an absolute jurisdiction within it selfe Nâ saith he but Diotrephes would lord it over the Church and have the Preeminency above his brethren whether fellow Elders or fellow Saints By the way take notice that in Master Knollys his opinion Diotrephes was a Saint Saint Diotrephes therfore let him be even such another Saint as himselfe and his brethren are Diotrephes saith he loving the primacy amongst them would be the Primate and Metropolitan of the Church and have the preeminency of all the Presbyters in it and brethren of it And why therefore should the Doctor marvell that his brethren should now urge this place against the Court of Preshyters Thus Master Knollys while he seemes to answer most maliciously and wickedly calumniates his brethren and labours to perswade the world that the presbyters of our times are like Diotrephes in affecting Supremacy over their fellow Presbyters and over the churches and all this to inrage the people against them when it is they themselves that would bring all men under their slavery and have an absolute authority and jurisdiction Independent in their severall congregations within themselves which was the sinne of Diotrephes But out of Master Knollys his words it appeareth that Diotrephes had a particular congregation For Church and congregation are Synonimaes in his Dialect which is yet more clearely evident from his words page the 7. which are these Therefore saith he the Apostle writs to the Church or particular congregation whereof Diotrephes was a member and an Elder who he knew had power to judge him These are Master Knollys formall expressions out of all which it doth now evidently appeare that there were many Presbyters and many congregations in that Church Saint Iohn writeth unto and that Diotrophes had his particular congregation amongst them for so Master Knollys doth in expresse termes acknowledge and in so speaking contradicts himselfe and vindicates me from the error he accused me of who affirmed I was much mistaken in my commentary exposition and application of that place saying there was no mention made of any particular congregation Diotrephes had And yet here he asserteth that Saint Iohn writ to the church or particular congregation whereof Diotrephes was a member and an Elder so that he hath done my worke for me once and again and made himselfe guiltie of that fault he charged me with page 6 and page 7. By which all men may see not only the contentiousnesse and restlesnesse of the creatures spirit and the folly of the man who contradicteth himselfe at every hand but may also gather that that Church consisted of many congregations all the which made but one Church within its precinct and was to be governed by the joynt consent and common counsell of the Presbyterie and that Diotrephes aspiring to the primacy amongst them and seeking to stand singular by himselfe with his congregation and to be Independent and to have no relation or reference to the Presbyters of that Church became an offender by it and was therefore severely reproved by Saint Iohn for his so doing in opposing his brethren in taking in and casting out of what members he pleased by his sole and absolute authority all which Mr Knollys accordeth to whether therefore this were not to make his congregation Independent and whether Diotrephes was not the first that opposed the Presbyterian government and affronted a Court and common councell of Presbyters seeing we read of none that did these things before him and whether those that now seek to establish an absolute jurisdiction in every congregation within themselves Independent be not rather like Diotrephes than those godly Ministers that desire the government in common according to Gods holy word I leave it to the judgement of the learned to consider and whether or no Mr Knollys doth not palpably contradict himselfe in all this his discourse for he acknowledgeth that Diotrephes had his particular congregation and opposed the Presbyters in it and that he did evill in usurping authority over the church and those brethren he cast out and yet notwithstanding he said it was more then he knew or I could prove Whether this therefore be not to contradict himself and to say and unsay and meerly to trifle I leave to the judgement of all intelligible men I conceive that all men that are but of ordinary capacity when they shall well consider my argument and Mr Knollys his reply unto it will say that Diotrephes assumed that power to himselfe which belonged to the Colledge and councell of Presbyters for if he had not bin a transgressour and an offender against Saint Iohn and the other Presbyters the Apostle would never have said Wherefore if I come I will remember his deeds which he doth prating against us with malicious wordes c. so that by us there must necessarily be understood Saint John himselfe and the other Presbyters for he includes himselfe in the number of those that Diotrephes prated against and opposed Now Saint John was an Elder for so he calleth himselfe and Mr Knollys acknowledgeth it and confesseth also that there were many more Elders in that Church and against all those did Diotrephes prate with malicious words in opposition to their authority which Mr Knollys doth not gain-say yea he affirmrth it that Diotrephes would lord it over the Church and have the preeminency above his brethren whether fellow-Elders or fellow-Saints he would be Primate saith he and Metropolitan of the Church and have the preeminency of all the Presbyters in it and Brethren of it Doth it not then sufficiently appear from Mr Knollys his own words that Diotrephes assumed that power to himselfe that belonged to the Colledge and councell of Presbyters and that he was the first that opposed the Presbyterian government and that affronted the common-councell of Presbyters without speaking of malicious words against them lording it over the Church and taking in and casting out of members and ruling after an arbitrary way and with a sole power and authority within himselfe in his congregation and violating that order of government God had established in that Church be not in Mr Knollys and those of his parties judgement to assume that authority to himselfe that belonged unto the councell of Presbyters and openly to oppose the Presbyterian government and to affront all the Presbyters which were ridiculous in any man to affirme I am confident all intelligible Christians will say there was never any opposition of any court or councell of Presbyters if this were not and yet Mr Knollys saith it is more then he knoweth or I can prove that Diotrephes assumed that power to himselfe that belonged unto the Colledge of Presbyters or that he opposed the Presbyterian government and yet acknowledgeth the thing in formall words whether
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 yâelded 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
this truth is so well known and perceived by all such as will not wilfully blinde themselves as it cannot be denyed hourly experience furnishing men with Presidents of it For if any Delinquents be found out they are not hailed before the people but before such as are in authority there is not an ordinary Hew and Cry that is sent to any Parish but it is carryed to the Constable or his Deputy and to such in that Town or Village as are in place or authority so that the people trouble not themselves with it yea they will ordinarily say it concerneth them not it is not their place to intermeddle in the businesse of State that they affirme belonges to those that are in authority And as it is in the affaires secular and in the State so it is in the affaires of the Church those in authority in the Church are to mannage the affaires and businesses of the Church and not the people for God had appointed in all Churches in the New Testament which were but so many Corporations a standing Presbytery and Order of Ministers and Rulers in each of them in whose hands the government of them all within their severall Precincts and Jurisdictions lay the which Government they were ever to mannage and order by common consent and joynt agreement with which the people had nothing to do and with the which they ought not intermeddle for that had been to confound that Order God had established in each Church and this all well-instructed Christians knew and therefore in the Apostles times not any that I ever read of opposed that Government before Diotrephes who is blamed for this his temerity by St. John to teach all men not to do the like left they fall into the same condemnation so that they knew very well that howsoever all the Epistles of Sant Paul and the other Apostles were directed to the severall Churches of their times yet the managing of the affairs of those Churches belonged only unto the Presbyters Stewards and Angels of those respective Churches as we may see in those seven Churches of Asia where the Letters and the Epistles are directed to the Angels and Ministers of those Churches as those that had the Government of them in their hands and not to the people And so it was in the Church of Corinth a place that the Independents so much abuse Howsoever Pauls Epistles were directed to the whole Church yet the officers only and Presbyters of that Church had the managing of the whole businesse concerning the incestuous person both for the casting of him out and the taking of him in againe upon his repentance as is evident from the 2 Epistle and the second chapter where the Apostle saith sufficient to such a man is the punishment inflicted of many So that all the people did not censure him or inflict that punishment upon him but many to wit the Presbyters and those in authority in that Church And this agreeable to all reason and therefore Master Knollys is mightily mistaken in his Commentary exposition of this place and that of the Epistle to the Colossians in saying that as the Church or particular congregation of Corinth had power to judge them that were members therein 1 Cor. 5. 12. 13. and as the Church of Colosse had power to admonish Archippus Coloss 4. 17. so the Church whereof Diotrephes was a member might as warrantably admonish him These are his words in which there is a double yea a treble fallacy for first he taketh the word Church in another sense then the Scripture speaketh of it which in all the Epistles of the holy Apostles for the most part is taken collectively for a combination of many congregations under one Presbyterie within such a precinct and he onely understandeth it for a particular congregation and assembly and by this he deceiveth the reader 2ly By Church he understandeth the people the Presbyters excluded and saith that they had power to judge their Ministers whereas indeed though in all those churches there was a power yet it lay soely in the Presbyters hands and they only were invested with it and the people were ever to stand to their orders so long as they commanded in the Lord and the place of the people was to obey and therefore all that he saith about this businesse is a meere non sequiturâunc and this is the third error that insueth from groundlesse principles for this is not a good consequence Paul writing unto the Church of Colosse hath these words say unto Archippus that he take heed to his Ministry and writing unto the Church of Corinth the 1. and 5. saith vers 5. Deliver such a man unto Satan for the destruction of the flesh c. Ergo the people have the power in their hands over all the members of those Churches both Ministers and people This I assert doth not follow in all good reason No more then it will follow that if any Embassador should be directed to the kingdome of England now or if any Message should be sent unto any corporation of the Kingdome commanding such service from it to the State that the people in this Kingdom or the people in those corporations should intermedle in the affaires of publike concernment but all sound understanding men will say It belongeth to the great and grave Councell of the Kingdom to mannage publike affaires and to the Major and Aldermèn and the Common-councell of each Corporation to transact and order the publicke businesse and affaires and for this only reason because they are the men in those severall places that God and the people have invested with authority over them and it only belongeth unto them to order all affaires of publicke concernment who God and the people have called and appointed to this end and purpose And so it was in all the primitive and Apostolicall Churches the Epistles were writ to the churches but directed to the Angels and Ministers in them as whose place it was to watch over them for their good and who only had the power of the Keyes to bind and loose to cast out and take in according to Divine authority Yea all the world knowes that God never gave the Keyes to the people in any Church but to the Ministers therefore the authority of order and jurisdiction only belongeth to the Ministers and presbyters in every Church now when Master Knollys by Church understandeth a particular congregation or assembly and the people in it and not the Presbyteries in every Church he is much mistaken in his Commentary exposition and abuseth not only himself but all those poore deluded people that follow him Yea he destroyeth his own principles and those of the congregationall way for both he himselfe and I. S. do acknowledge That the Government lay in the Presbyters hands in every church Master Knollys his words to this purpose I have often ciâed before and I. S. his words are these page 11. in asserting that the
the Rulers of the Synagogue whose name was Iairus here was a speciall Ecce added to take notice that a great man and one in authority came unto Christ and that in a publick way and one of the Rulers of the Synagogue So that wee may observe the people in every Synagogue were governed and commanded by their Rulers and they were to yeeld obedience unto them and were not joyned with them in Commission but stood to their determination as all men use to doe in Courts of Judicature that appeal unto them for justice And this custome and manner of government was transacted over to the Christian Churches and those that were called Rulers among them are among Christians sometimes called Presbyters sometimes Guides sometimes Rulers and by Christ himselfe and by his Apostles are appointed over all Christian Churches as so many corporations to which all the Assemblies and Congregations under them and committed to their charge are to yeeld obedience and submission in whatsoever they command in the Lord and according to his blessed Word for that must be the rule both of their commanding and of the peoples obeying And this Presbyterian government is that manner and way of ruling all Assemblies and particular Congregations under it that God hath appointed in his Church to be continued to the end of the world the which whosoever resisteth resisteth the Ordinance of God And this shall suffice to have spoken in generall in way of proofe That all Churches wee have mention of under the New Testament were Aristocratically and Presbyterially governed that is were under the Government of a Colledge or Assembly of Presbyters And now I come to prove in order the foure Propositions or conclusions I undertooke to make good The first was That there were many Congregations and severall Assemblies in the Church of Ierusalem in the which they had all acts of worship and did partake in all Ordinances of Church-Fellowship and that before the persecution we reade of Act. 8. and under the persecution and after the persecution And for the proofe of this Proposition and every branch of it I will first produce such places of Scripture as make for the manifestation of the truth and from thence frame and forme my Arguments Mat. 3. ver 1 2. 5 6. In those dayes came Iohn the Baptist preaching in the wildernesse of Iudaea and saying Repent ye for the Kingdome of heaven is at hand Then went out to him Ierusalem and all âudaea and all the Region round about Iordan and were baptized of him in Iordan confessing their sinnes The Baptisme of Iohn as all the learned know was the same with that of the Apostles for he preached the Baptisme of Repentance for the Remission of sinnes and Baptized all that came to him into Iesus Christ saying unto the people That they should beleeve on him which should come after him that is on Christ Iesus Act. 19. ver 4. Hee had his Commission also from God as well as the Apostles and Baptized Christ himselfe hee preached also the Gospel and the Kingdome of the Messiah as well as the Apostles and had many honourable Testimonies from Christ himselfe as That he was the greatest Prophet that ever was borne of woman and That he was a bright shining light and That he was his witnesse and many other Encomiums and praises did Christ give of him to ratifie his Authority and to shew that he was sent of God and that he was that Elias that was to come before the Messiah And all the people owned and tooke him for a man sent of God and Ierusalem went out to him and all the Region round about and were Baptized of him In these words wee find that the people of Ierusalem were all turned Christians and made members of the Christian Church and were beleevers For which way soever the word Ierusalem be taken it signifieth a numberlesse multitude of men or an innumerable company For if we consider Ierusalem at this time she was a most populous City the Historians that write of that age relate That she had somtimes in her no lesse then eleven or twelve hundred thousand but let it be taken that these were but six hundred thousand inhabitants it is a vast multitude and yet seldome was there lesse inhabitants in Ierusalem if any beleife may be had to Historians for at that time it was one of the Metropolis Cities of the world and the glory of Nations and the joy of the whole Earth and besides there was then great expectation as we may read Luke 19. 11. That the Kingdome of God should immediately appear and all the Jewes out of all Nations where they were scattered now repaired to Jerusalem and returned into their own countrey expecting the Messiah So that at this time we cannot conceive but that there were infinites of people in Jerusalem and it is said That Jerusalem went out and was baptized by Iohn By Jerusalem here metonimycally the place is taken for the people Now when it is said that a City goeth out it is to be understood either of the whole people Man Woman and Child old and young with all the inhabitants as many times it happens in great Earth-quakes or some Pestilence or Inundation that all the Inhabitants are forced to leave a City and to seek some other habitation or of some great part but we cannot conceive the going out of Jerusalem to Iohn Baptist in that large sense and expression so that in this place it must be taken Synecdochycally and we are to understand a great part or a chiefe part for the whole as when a City is said to entertaine a King or to go out to meet a King here it is to be understood principally of the chief Officers as the Lord Mayor Aldermen and the Common-councell and all their severall Companies and chiefe Captaines and Commanders with all their magnificence so that in this notion the common people and the ordinary Citizens are not thought on or at least are not numbred As when JESUS was borne in Bethlem and the Wise Men came to Jerusalem to enquire where they should finde him that was borne King of the Iewes that they might worship him for they had seen his Star it is said That when Herod heard these things He and all Ierusalem was troubled with him Here by all Ierusalem is to be understood all the chiefe Officers and Courtiers for the common people were glad of it for that was the day they had long looked for and rejoyced at but Herod being an Usurper and a Tyrant and all his Nobles Peers and Great men being confederate with him and adjutors in his usurpation and tyranny and conceiving that Christ was an earthly Monarch and that after the manner of the Kings of the Earth he would not onely pull down the Usurper but likewise call all them in question as guilty of High Treason and cut them of as complices and abettors this made them tremble and feare and because it
whether those Scriptures I cited with the Arguments deduced from them doe not speake and perswade such a thing I am confident all such as know any thing in learning will say they doe But for answer Master Knollys himselfe grants that very many were baptized by Iohn and Christs disciples and none were baptized then but Beleevers as he and all the Independents doe confesse and acknowledge but saith he the Scriptures quoted do not declare how many of those baptized persons were of the Church of Ierusalem for the Scriptures witnesse that there were Churches through all Iudaea as well as in Ierusalem and for ought saith he I know or the Doctor either many of those baptized persons might be of those Churches yea the most of them and but a few in Ierusalem it may be no more but those hundred and twenty mentioned Acts the 1. vers 13 14 15. If a bare denyall of any Argument with a senselesse Reason or two and an it may be were a sufficient conviction of a truth then Master Knollys would be a very precious Disputant and to say Bellarmine thou lyest would be enough to confute all the Papists But in matters of this nature and of so high concernement there is more required then bare denials and vaine evasions and may-bee's And therefore I will take this liberty to tell Master Knollis that hee trifles in Divinity and deales not like a serious nor learned Christian nor to the purpose for this is not in question betweene mee and the Independents how many of those baptized persons through all Iudaea and the Regions round about were resident in the Church of Ierusalem This I say was never controverted betweene us for no man that I know of ever doubted but that all those that came out of al Iudaea and the Regions round about to the Ministry Baptism of Iohn and Christs Disciples returned home againe to their severall habitations and there remained and aboad as those that came out of Ierusalem to Iohns Preaching and Baptisme after they were baptized repaired to their severall houses habitations in that Citie and remained there waiting upon the publick Ordinances this I conceive all men that have any understanding beleeve And the Scripture sufficiently declareth that the multitudes of Beleevers that came out of Ierusalem and were baptized by Iohn the Baptist to speake nothing now of the Apostles and seventy Disciples were numberlesse and therefore were more then the hundred and twenty names yea they were innumerable therefore more then could meet in any one place or a few And if the Reader will but looke backe to the Scriptures above quoted out of which I framed my Arguments and consider the insuing Scriptures and Reasons from them he will easily perceive that Master Knollys is a meere Quibler and a man no way fit for either disputation or any serious imployment The Evangelists speaking of the great concourses of people that came from all quarters to the Preaching and Ministery of Iohn and to be baptized to avoid mistakes doe specifie the severall places out of which they came with the numbers indefinitly set down that came from every place saying There went out to him Ierusalem and all Iudaea and all the Regions round about Iordan and were baptized of him in Iordan confessing their sinnes Mat. the 3. Here it is abundantly declared that it was an infinite company that came from Ierusalem as by the word Ierusalem is sufficiently manifest being metaphorically set downe and taken in that place as I said before synechdochically for a mighty part and multitude of people that came out of that City And Saint Marke confirmes this chap. 1. ver the 5. who saith there went out unto him all the land of Judea and they of Jerusalem and were all baptized of him in the river Jordan confessing their sinnes And the same is further ratified by the words of our Saviour Luke 7. 29. 30. who saith that all the people that heard him and the Publicans justified God being baptized by the Baptisme of John but the Pharisees and Lawyers rejected the Councell of God against themselves being not baptized So that now by the mouth of three witnesses and by the testimony of Christ himselfe it is sufficiently proved That if Jerusalem and all the people of Jerusalem went out and were baptized by John except the Pharisees and Lawyers that there was an innumerable multitude and therefore more then could possibly meet in any one place or a few and many more then the hundred and twenty names spoke of in the first of the Acts which fond conceit of Mr Knollys is yet more evidently refuted out of the second of the Acts where it is related that there were at that time Inhabitants and Dwellers at Jerusalem devout men that is true Worshippers and Beleevers from out of all the Nations under Heaven To say nothing of Nicodemus and of Joseph of Arimathea and of many other Rulers and of all the people and children that cryed Hosanna and that received Christ into the City with all their acclamations and believed in him the most of which were Inhabitants aud Dwellers in Jerusalem and such as had their aboad there so that by this I have now said the folly and vanity of Mr Knollys and his cavill is apparantly manifest and this truth sufficiently clear to all that there was an infinite number and a very City of Beleevers in the Church of Ierusalem besides those that were of the other Churches in Judea and therefore could not all meet in one place For the Scripture saith that Ierusalem and they of Ierusalem went out and were baptized by Iohn the Baptist and therefore all good Christians I am confident will ever beleeve the Scriptures and give credit unto the word of God rather then unto Mr Knollys and if they will beleeve the Scripture of truth then they will not onely beleeve there was an infinite number and a very City of Beleevers in Ierusalem and that by the very ministry and preaching of Iohn but that Mr Knollys is a very wicked and blasphemous creature as who giveth the spirit of God the lye and opposeth also all good reason For the spirit saith Jerusalem and all they of Ierusalem except the Pharisees and Lawyers were baptized by John and all these were inhabitants at Jerusalem and Mr Knollys affirmeth the contrary and confuteth all the Evangelists whether therefore he be not a very precious disputant I refer it to the judgement of all sober-minded Christians that love sincerity truth and plain dealing And this might suffice to shew the vanity and wickednesse of the man and what a vain caviller he is that thus abuseth pretious time to abuse himselfe and miserably to delude ignorant people But for the farther confirmation of my Minor I will produce one or two testimonies more out of the eleventh of Mark where there is mention made of two great companies and parties of beleevers and those all Inhabitants in Ierusalem the
that were baptized by Iohn Baptist were Christians and beleevers but also that they were in such multitudes as they could not all possibly meete in any one place or congregation to communicate in all the Ordinances and all Acts of worship to edification The dint and force of the which Argument he thinkes he sufficiently evadeth by denying that they were Christians at all So that if this Answer be well looked into and examined it will appeare that whiles he boasteth and glorieth that he hath beate up my quarters he beates up Saint Iohns quarters yea Christs quarters and all his Disciples quarters before Christs death and Ascension and all the quarters of all Christians that now live in the world For if none are well Baptised and made Christians indeede but such as are Baptised with the Holy Ghost and with fire then all those that were baptised before Christs Ascension were no true Christians nor no Christians in these our times nor many Generations before us who were not baptised by the Holy Ghost and with fire and by these his fond cavills he overthroweth the Scripture it self and all Divine and humane Authority and gives the Spirit of God the lye And truly such a peece of impious ignorance with such impudent confidence my eyes yet never beheld before I. S. and his complices came into the World So that it stranges me eceedingly that such men as he and they are should be suffered by those of the Congregationall way to go unpunished who may shame them all as indeed they are a shame to all Christian Religion For I appeale to the judgement of all such as have any knowledge in Religion or love to the truth or have any moderation or good temper yet left in them whether this be a thing tolerable in any that has the name of a Christian to play not only the juglers to deceive and delude the poore people but to give the Spirit of God the lye and then to vapour and brag of it as of a conquest But now I will set downe his Arguments in his owne words and give my answer to them severally We saith he answer to your reasons So that he writes in the name of all the Independents as one of the Commanders and Captaines in their Militia and as one of their Champions and therefore in the name of them all sayeth We answer to your reasons Now take notice what he answers in the name of the whole Fraternity 1. Iohns Baptisme was into Christ but it was in Christum moriturum not in Christum mortuum This is J. S. his first answer Truly one that should but looke on all his Answers to my Arguments would wonder what the man meant by them and to what purpose he uttered these words for they are a manifest fighting against the Scripture of truth as all the judicious and learned will wel perceive And I have heard both learned pious men say that they did not beleeve that I. S. did well understand himselfe when he writ this book and there is some reason of this their opinion for hee confesseth in his wise Epistle that hee was in a course of Physick at the wels who knowes but the man might then be somewhat distemperd in his braine and so might doe the actions of a man crased and his very language doth in a manner speake as much both in this his Answer and in many other passages of his Book as in their due places will appeare yea the very title also and his Epistle being senselesse calling his Pamphlet Flagellum flagelli and the beating up of Doctor Bastwicks quarters when he never came nigh them and the taking hold and shaking of the Pillars of his discourse when hee never so much as touched them with many such other expressions all which have no correspondency amongst themselves and shewes that the man is either a very stranger in Rhetorick not knowing how to keep himselfe to his Metaphor or else that hee is crased indeed and truly so every one will conceive if they duly weigh and consider all passages in his booke especially this answer of his to my Arguments by which hee labours to prove that those that were baptized by Iohn the Baptist were no Christians no Beleevers which he doth by very senselesse reasons the first of which I have related viz. that they were baptized into Christ to dye and not dead and therefore in his opinion they were no Christians I omit his latine expression as thinking it a vaine thing in him to insert latine sentences writing in the vulgar tongue especially in handling points of divinity those of great concernment which the people should have set before them in perspicuous and plaine termes But now take notice how the man contradicteth himselfe in his answer for the drift of it is to prove that those that were baptized by Iohn the Baptist were no Christians and yet hee sayeth they were baptized into Christ Then they were Christians by his owne confession for Iesus Christ was yesterday and to day and the same for ever Heb. 13. and He was ever the Messiah the seed of the woman that should breake the Serpents head that Rocke upon which the Church was built against which the gates of Hell should never prevaile Mat. 16. So that they that were baptized into Iesus Christ whether whiles hee was living or dead whether before his Nativity death or ascension or after are all good Christians therefore he contradicteth himselfe in saying they were not Christians for it is not the circumstance of time that makes an alteration in the substance and essence of any thing for the Passeover in Egypt was the same for substance that it was in the Wildernesse and in the land of Canaan for otherwise it should follow that the Supper of the Lord celebrated by Christ himselfe before his passion and in memoriall of his death should not be the same with that it was after Christs Resurrection and Ascension and that the Apostles that received the Lords Supper were not Christians then as well as after his death which I thinke I. S. will not dare affirme but if he should I am confident all the well grounded Christians in the world would be his adversaries in this for the Apostle Saint Paul in the 1. of the Corinth 11. 23 24 25. makes them all one for substance and as the Sacrament of the Lords Supper was the same for essence before Christs death that it was after so was the Sacrament of Baptisme to all that were baptized and hee was as good a Christian that was baptized in to Christ before his death as hee that was baptized into him after his Ascension as all good reason will perswade for Christ was ever the Messiah and King of his Church which will yet more evidently appeare if wee compare earthly things with heavenly I demand therefore of I. S. or any of the congregationall way whether all such subjects as take the oath of allegiance
out of the third of Matthew where Iohn saith I baptize you with water but there comes one after me who shall baptize you with the Holy Ghost and with fire this is nothing to his purpose nor nothing against my opinion For as I said before it was never my beliefe that the baptisme of Christ and Iohns baptisme was all one seeing Saint Iohn the Baptist hath taught the contrary as in the words alledged it is sufficiently declared But I demand of I. S. whether the Apostles all whose names were written in heaven were not as good Christians and Beleevers in Jesus Christ by Iohns baptisme before they had received the gifts of the Holy Ghost and were baptized with fire which we read of Act. the 2. as they were after the cloven tongues appeared unto them ver 3. If either he or any of his fraternity shall deny it then they must deny the sixteenth chapter of Matthew and the sixt of Saint Iohn where we finde that honourable confession of all the Apostles where they testifie their faith in Christ into whom they had been baptized before that yea they must deny the whole Scriptures of the New Testament which affirme the contrary And if the baptizing of any with the Holy Ghost and with fire be that thing onely that makes men Christians and Beleevers then none that were not so baptized were good christians for the gifts of the Holy Ghost as the diversity of tongues and working of miracles were not promiscuous and given to all as Saint Paul doth sufficiently declare 1 Cor. 12. 30. Have all the gifts of healing Do all speak with tongues So that all the people were not baptized with the Holy Ghost and therefore by I. S. his learning were no christians Neither was that the worke of the Apostles but it was Christs work onely who first breathed the spirit upon the Apostles and after his ascenâion first poured down those gifts upon them Acts the 2. and after that at many other times through the prayer of the Apostles and putting on of their hands upon the Beleevers Christ for the confirmation of their Ministry and to manifest to all those that were converted by them that they were sent by him shed down those miraculous graces upon many but gave them not to all and it is also declared that they first believed and then they were baptized with the Holy Ghost and wee have but one President that I remember in the holy Scripture that any received the gifts of the Holy Ghost before they were baptized with water and that is those of Cornelius his house but all the rest were baptized with water before And therefore those gifts made them not Christians but declared them to be beleevers and were the effects of their faith which notwithstanding were not conferred by the Apostles but were immediately given by the spirit of Christ So that those visible gifts were not essentiall for the making of any Christians and Beleevers for they were alwayes Beleevers before they received them and if those gifts had been essentiall and absolutely necessary for the making of any Christians then all that had received them should have been saved which they were not besides then many hundred thousands of the primitive Christians should not have been true Beleevers and Christians indeed for all men generally received them not as I proved before and all the Christians for ought I know since the Primitive times and all that now live should be no good Christians for they were not and now are not baptized with the holy Ghost with fire So that al men may see with how little reason this I. S. speaketh in these his argumentaâions and how vain and impious he is in all his cavills this shall suffice to have spoke concerning his second answer And now I come to his third which is as good as the two former His words are these 3. Therefore now saith I. S. by Iohns baptisme they were not all made Christians no more then the body of the Iewes before John were turned Christians by being baptized in the red Sea c. For they were baptized into Christ by their baptisme 1 Cor. 10. 3. I deny not but this baptisme of John was to prepare men for Christ and did beare a more immediate relation to such a worke then any Ordinance before but it did not make them absolute Christians It did not absolve and perfect the new Church I mean not so far as that Ordinance of baptisme was to do afterwards Thus I. S. blasphemeth rather then disputeth For that he saith is impious in the highest degree for it is an apparent giving of the spirit of truth the lye and a confuting of Christ himselfe and Saint Paul and an opposing of the generality of all the Independents as every understanding man will easily gather for the Scripture everywhere and all the orthodox Divines yea and all the Independents that ever I talked with or read of before I. S. and my Brother Burton acknowledge that those that were baptized by the Baptist and Christs Disciples before Christs death were Christians and Beleevers for otherwise they could not have been baptized Notwithstanding I. S. out of his learning denyeth not onely that they were Christians but affirmeth also that those that were baptized by Moses in the red Sea were no Christians whether therefore this be not to beat up the quarters of Iohn the Baptist Christ himselfe and the quarters of Moses the servant of the Lord and of all the Independents and to pull down the very pillars of the holy Scriptures and be not a horrid blasphemy in I. S. I leave to the judgement of the learned Our saviour saith Luk. the 7. v. 29. 30. And all the people that heard him the Publicans justified God being baptized with the baptisme of John but the Pharisees and Lawyers rejected the Councel of God against themselves being not baptized of him Here we have Christs testimony who asserteth that the Lawyers and Pharisees only excepted all that heard Iohn of which innumerable multitudes of them came from Jerusalem for all Ierusalem went out to him did justifie God and did not reject his Councell that is to say they were Believers for the councel of God in the ministry of Saint Iohn to all the people was that they should repent and believe in the Messiah and in token of their faith that they should be baptized now this sweet councell for the obtaining of free grace and favour offered unto them by God in the ministry of Iohn did the Pharisees and Lawyers reject to their own perdition for they would not bring forth fruits meet for repentance that is they would neither believe in the Messiah nor repent nor be baptized and therefore as a company of Infidels and unbeleevers they despised the councell of God and his grace and favour but all the other that heard Iohn saith Christ justified God and did not reject his councell that is they acknowledged that
after Now if Moses did his worke perfectly as he did and baptized those perfectly in the Cloude and in the sea as Paul asserteth 1 Cor. 10. and did all he did in perfection and according to the paterne shewed him in the Mount and according to the will of God and did perfectly consummate his Ministry then Iohn the Baptist also did the like for Christ saith that amongst those that are borne of women there is not a greater Prophet then Iohn the Baptist that is there was not one more faithfull and that did his worke more compleatly and with more perfection which Christs owne words in the third of Matthew do yet more fully declare vers 15. saying suffer it to be so now for thus it becommeth us to fulfill all righteousnesse Now if the Baptist did fulfill all righteousnesse in his Ministry then he did it compleatly and made those that were baptized by him perfect compleat and consummated Christians for he in his Office fulfilled all righteousnesse if therefore there were any imperfection as I. S. saith in the Baptisme and Ministry of Iohn then he did not fulfill all righteousnesse and then Christs words should not be true which is a high point of blasphemy to thinke much more to say and print as I. S. doth for he that fulfills all righteousnesse in his Office doth it perfectly and compleatly but Iohn did so ergo all those that he baptized were compleat Christians I demand therefore of I. S. my brother Burton and of all the Independents whether Christ was well baptized or no by Iohn the Baptist I presum they will not deny but that he was perfectly baptized And if Christ himselfe was well baptized then all that were baptized by John were also well baptized and were perfect and compleat Christians for John was sent of God to baptize and he obeyed Gods command in this his Ministry and in that also fulfilled all righteousnesse and therefore all those that were baptized by Iohn by the Apostles before Christs death and ascension were as perfect Christians as any that were baptized after Christs resurrection and if they were not well baptized then Christ was not well baptized which were high impiety to affirme neither will I ever be induced to beleeve that Iohn Baptist did not know as well how to make compleat Christians as I. S. or as any of the Independent Ministers for I know Iohn was sent of God for this worke and that he fulfilled all righteousnesse in it and I know also that he was faithfull in his Ministry to the death and feared not the face of Herod nor of any Mortall creature for all this the Scripture ascertanieth unto me but that our Independent Ministers were ever sent of God and bid to set up their new lights and to preach up their congregationall way or a toleration of all Religions I doubt it For first I know that they ranne back-ward and forward to and fro before they were ever sent and that they preach that they were never commanded from God and that when they should have preached andstood to witnes the truth many of them ran away and deserted it and did not stand to it as Iohn Baptist did but like those hirelings Christ speaks of Iohn the tenth when they saw the Wolfe comming cowardly ranne away and left their poore flocks to the fury of those beasts and many of them now have left their flocks in the wildernesse and have deserted their charges contrary to the command of God Acts 20. vers 28. who saith by the Apostle Take heede therefore unto your selves and to all the flocke over which the holy Ghost hath made you Bishops to feeds the Church of God which he hath purchased with his own bloud In all these respects and many more that I could name I greatly doubt whether the Independent Ministers were ever sent of God but for Iohn I know he was and I know in like manner that he fulfilled all righteousnesse in his Ministery and made those he Baptized perfect Christian I know likewise that he made innumerable multitudes of them and that Jerusalem came out and was Baptized also which when I. S. denyeth I assert he is a wicked and blasphemous fellow and that if he had his due deserts he ought to be spued not only out of their seven new churches here in London but out of all their severall new fangled congregations through the Kingdome as an Alien and stranger from the common-wealth of all learning and goodnesse And this shall suffice to have spoke to the fourth learned answer I now come to the fifth as good as the rest his words are these So farre was it saith he that all that were Baptized by Iohn were made Christians that even Iohns owne Disciples who had the best and frequentest instruction not onely hesitated but were right downe scandalized at the true Messias Iohn 3. ver 26. and others did under the forme of Iohns baptisme fight against the true baptisme and baptizer the Lord Iesus So that I conceive saith he this Argument were it granted that all the people received Iohns baptisme will stand in little steade to prove the conclusion viz that they were made Christians much lesse cast into a Church mould according to the New Testament forme and least of all that they were all members of one Christian Church at Ierusalem These are his formall expressions by which he laboureth to prove that those that were baptized by Iohn the Baptist were no Christians in these his words there is a double Argument by which he indeavours to unchristian all those that were Baptised by the Baptist The first is because as he falsly supposeth they were enimies of Christ The second is in that they were not rightly moulded So that in this his last Paragraffe or Section we have two Arguments together Which being added to the former make up six in all by which the profound disputant J. S. unchurches and unchristiâns all those that were baptised by John Now because I. S. and his complices do place so much strength in these two last Arguments I shall desire the reader the more seriously to weigh and consider them with the conclusions deduced from them by I. S. and my reply to them First whereas hee denieth that all that were baptized by Iohn were made Christians as it is a begging of the question so in his thus speaking hee overthrows the whole Ministry of Iohn the Baptist and contradicts the Holy Scriptures and all those places I quoted out of them in my former reply and which is more hee contradicteth himselfe for hee confesseth that Iohn Baptized in to Christ and he baptized none as all the Independents acknowledge but beleevers therefore they were Christians by his owne confession and yet here as often formerly he denieth they were Christians But because I have spoke of this before I will now come to his reasons His first reason to prove they were not Christians is because saith he Iohns
I did is not this the Christ then it is said they went out and came unto him and many of them beleeved for the saying of the woman which testified hee told mee all that ever J did but many more beleeved because of his owne word and said unto the woman now wee beleeve not because of thy saying but because wee have heard him our selves and know that this is indeed the Christ the Saviour of the world The Scripture saith they beleeved before upon the womans relation but wee now coroborated in their faith and so it was with Iohns Disciples and followers But shall there be any therefore from that bee so stupid as to thinke that any of Iohns Disciples that had the best and frequentest instruction concerning the Messias could either doubt or be scandalized at him because the people followed Christ and John sent his Disciples to him No surely none would so conclude but I. S. and his Fraternity Much lesse would they say that others did under the forme of Iohns Baptisme fight against the true Baptisme and Baptizer the Lord Iesus which is I. S. his second reason or rather folly and madnesse and upon this their wicked conceit and groundlesse opinion inferre that they were no Christians as I. S. doth For there is not any one word in all the Holy Scripture that does relate that any that were baptized by Iohn did under the forme of that Baptisme fight against the true Baptisme and Baptizer the Lord Jesus what a wicked and abominable Fellow then is this I. S. that dares thus at pleasure traduce the generation of the just and falsely accuse all Iohns owne Disciples and all those that were baptized by him to be enemies of Jesus Christ the Messias and upon this bare opinion of his to unchristian them all it may now be no wonder to any good Christian that the whole rout of the Independents unchurch us and make no Christians of us and asperse and speak all manner of evill of us at pleasure calling us the profest enemies of Jesus Christ his Kingdom seeing upon all occasions they doe the same to all those that were baptized by Iohn and Christs Disciples all which I. S. proclaims to be no Christians as his words doe sufficiently speak But from the testimony that he produceth to prove that Iohns Disciples were scandalized at Christ I gather the contrary for the reasons above specified and conclude with al that there were innumerable multitudes daily converted by Christs and Iohns Ministry were all made good Christians for it is said in the chapter quoted by him that all men came to him Iohn and they were all baptized so that not a few congregations could contain all them that came from Ierusalem for all Jerusalem came out to John and our Saviour sent this message unto Iohn in the 7. of Luke as one of the miracles he wrought that the poor received the Gospel that is not onely the poore in spirit but the multitudes of people that were poore and indigent in respect of these outward things and wanted those riches that others abounded with and he affirmes of these that they received the Gospell and imbraced the free grace and favour of God and that they were the Pharisees and Lawyers only that reiected the counsell of God against themselves but for all the poore saith he and all others that heard Iohn they imbraced the Gospel and were Gospel Christians and such as believed aright and as they ought to beleeve and therefore if the testimony of Christ may be credited they were cast into a Church mould according to the New Testament forme and were very good Christians and that in mighty multitudes for all Jerusalem and the poore received the Gospel and therefore they could not meet in one and a few congregations together at any one time But because I S. so peremptorily affirmes that were it granted that all the people received Iohns Baptisme yet it would stand me in little stead to prove the conclusion viz that they were made Christians These are his words adding with all much lesse that they were cast into a Church mould according to the New Testament forme and lest of all that they were all members of one Christian Church at Ierusalem which is one of their chiefe Arguments by which I. S. they of his fraternity uphold their opinion of Independency and by which they unchurch all other churches but their own at this day I say in all these regards I will spend the more time about this argument the which howsoever it be brought in by I. S. but as as a corallary yet it may stand for his sixth Argument and the best in the bunch to maintaine and uphold there with their way of Independency therefore I will first put his words into a Syllogisticall frame then consider the waight of the reasons contained in them All such as were not cast into a Church mould according to the New testament forme and lest of all were members of one Christian church in Ierusalem they were not made Christians but all they of Ierusalem that went out to Iohns baptisme and were baptized by him were such as were not cast into a Church mould according to the New testament forme least of all were they members of one Christian Church in Ierusalem ergo they were not made Christians This is I. S. his Argument which he sets downe by way of a corallary the Minor of which I deny affirming they were cast into a church mould as the sequell wlil shew But because by this Argument the Independents do not only unchurch and unchristian all those that were baptized by Iohn the Baptist but indeed unchurch and unchristian all the Protestant Churches through the world and all other churches but their owne I shall be something the larger in examining it with the severall termes and expressions of the same and then shew and discover the futility and vanity of it by which I am confident the errors of their wayes will the better appeare for by that it will be manifest that the Independent doctrine is but an old peece of Popery in new clothes though varnished over with fine colours that it may come forth into the world more lovely and lesse suspected and it is as little prevalent to maintaine their cause as the Papists is to uphold their Babell The Papists and the Independents here agree in these two things First They both deny that those beleevers that were baptized by Iohn the Baptist into Christ to come were formed into a Christian church or churches for we have I. S. his formall words in this his answer in the name of all the Independents confidently denying that they were made Christians and my brother Burton in expresse termes page 9. of his booke accordeth unto him saying in the name of all his brethren we take no notice of them as formed into a church or churches and pag. 16. of his booke he produceth the Papists
true Church or Churches in the world all the times of Antichrists reigne Nay if the doctrine of the Independents be true and orthodox the very Church of Jerusalem Acts the 2. which they call the first formed church was no more a true formed church nor cast into a Church mould according to the New Testament forme then those that were baptized by Iohn the Baptist were for they describe a Church unto us after the New Testament forme to be a company of Saints or Beleevers consisting of no more in number then can all meet together in one place or congregation having their distinct officers and members united together into one body by a particular explicite Covenant So as that assembly or church must not be fluid but fixt in its members and officers having a Presbytery of its own with absolute authority and jurisdiction within it selfe Independent and injoying all Gods holy Ordinances This is the discription of an Independent Church after the New Testament forme as they call it as far as by their practise and writings we can gather So that whatsoever Church wants this forme according to their language is no true formed church as not being cast into a church mould after the New Testament forme And by this their modell the church it selfe of Ierusalem was not a true moulded church after the New Testament forme as I shall here briefly in some particulars shew and more largely demonstrate when I come to my brother Burton For it is confest by the Independents that at that time there were three thousand soules added to the church and five thousand after that it was then a true formed Church after the New Testament forme and yet at that time they acknowledge they wanted Deacons and Presbyters and they confesse withall as we shall see in its due place they wanted that part of discipline of casting out corrupt Members so that then they had not a Presbytery in the church of Jerusalem and withall the Independents affirme that many of the Beleevers and Saints of Ierusalem were inhabitants of other churches through Iudaea for they say there were many other churches there and that many of those belonged unto the other churches and it is sufficiently proved also out of the holy word of God and acknowledged by my brother Burton that there were more assemblies and congregations of Beleevers in the church of Ierusalem then one yea he confesses that in its infancy the number of them was so great as they could not all meet in any one place and yet they were but one church Neither do we ever read that they tyed themselves to each other by any particular explicite Covenant or counted such a Covenant the forme of a true church From all which I gather that the difinition or description of the Independents Church is erroneous or if it be orthodoxe then the very Church of Ierusalem was not a true formed Church after the New Testament formewhen they say it was For first there were more Beleevers in Ierusalem then could all meet in one congregation or a few yet though in severall and distinct places and assemblies they all made but one Church which is contrary to the Independents doctrine Secondly they had no fixt Officers and Members united into one body respectively nor no Presbitery for if there were not then Deacons at all nor Elders as the Independents doe acknowledge and if many of the Beleevers in Ierusalem were strangers and had their habitations in other cities as they say then they were not fixt neither in their Officers nor Members anâ yet a true Church not in the Elders nor Deacons for they then had none at all nor in their members for they confesse many of them were strangers and did not inhabite and dwell there and therefore no fixt Members and for the Apostles they were notfixt bnt as Noahs Dove was sent out by him and returned with an olive leafe in her mouth at the next time departed and went her way so the Apostles they were the universall Messengers of Christs Kingdome which were to be sent out into all nations with an olive leafe in their mouthes that trophie of Peace and glad tydings they were to preach the Gospel in all nations and howsoever for a time they remained in Ierusalem yet all men know that was not their abiding place for they were not fixed Officers there but were to goe out into all countries to preach and baptize and when the persecution came according to the Independents doctrine then all the Members of that Church were scattered and there were none left in Ierusalem if their doctrine be âound but the Apostles so that it is most certaine those Members were not fixt but fluid when they ran this way and that way to save themselves so that the Apostles those great Pastors of the Church remained in Ierusalem according to their language all alone without either sheep or Lambes they also were not fixed bnt were afterward sent into all nations to teach and baptize as I said before withall the Independents confesse they had no Discipline in the Church of Ierusalem for they want ed that part of it viz. excommunication and therefore they had no Presbytery in it nor no jurisdiction within it selfe Ergo it was not a true formed Church after the New Testament forme if their doctrine be true and good neither could they then injoy all the acts of worship and therefore was no better then those that were made christians by the Baptismeof Iohn for in the Church of Ierusalem there were more then could meet in any one place which the Independents wil not admit of by their difinition they had neither fixed officers nor Members nor that part of disciplin Ergo they did not injoy all Gods Ordinances In a word there was nothing in the Church of Ierusalem that now the Independents require for the moulding up of a Church after the New Testament forme no more then was amongst those that were baptized by the Baptist And therefore all that I. S. and the Independents bable about the forme and mould of a Church after the New Testament forme is to little purpose yea meere vainty for it is evident out of the holy Scripture that a Church may be a true formed Church after the New Testament forme although it want all those things that either the Papists or the Independents thinke absolutely necessary for the moulding up a Church after the New Testament forme For the very Church of Ierusalem which was the Mother-church and which was to be a patterne to all other Churches was a true formed Church and at that very time according to the Independents learning and yet I say then shee had neither fixed Officers nor Members nor any external explicite particular covenant nor discipline nor many other requisites that they now require as necessary for the forming of a true Church as wee shall see more at large in its due place But now to returne and come
more closely to examine I. S. his words that we may discover yet more fully the fallacious juglings of both himselfe and all the Independent Ministers and that all the people may the better understand what it is to to be cast into a Church mould after the New Testament forme and vvhat is absolutely necessary and required of all men to be made a Member of a Christan Church and vvhat that forme is the Scripture holdeth out unto all Christians to be the mould of a christian Church according to the New Testament forme all vvhich termes and expressions being vvell explaned then the grollery of those of the congregationall vvay vvill the better appeare I will therefore that those that are the most ignorant may the better understand the termes these Juglers use First say something briefly concerning the governement of the Church of the Iewes under the Law in Moses his time and under the Kings both of Iuda and Israel through all their cities and what it was that was requisit and thought necessary for the casting off any into a Church mould after the old Testament forme which being declared the trifling of all the Independent Ministers will be more obvious to all men For the manner of the governement of the Church of the Iews wee are to consider it under a double nation as it had a ceremoniall service and a morall worship and both appointed by God yet the former but temporary the other for duration Now in regard of the manner of the administration it was divers for the ceremoniall worship was ordered after a monarchicall way there was a high Priest that typified Christ that was to make the atonement betweene God and the people who was in a speciall manner to mediate with God for the twelve Tribes of Israel and hee had many Priests under him for the offering up of daily sacrifices either of prayses or of reconciliation in the materiall Temple they were tyed but the High Priest onely went once a yeare into the Holy of holies for the making of an attonement for himselfe and the people and this way of administration of the Church continued to the coming of Christ who was the true high Priest typified and who through the eternall spirit having offered himselfe without spot to God to purge our consciences from dead workes to serve the living God Heb. 10. verse 14. and for this cause is the Mediator of the New Testament by his death and suffering hee hath put an end to that way of administration But there was an other way of Administration in respect of the morall worship which was ever to remaine in the Church and that was in their severall Cities in their Synagogues and Villages and all those Synagogues that were through all Iudaea and Israel and through the vvorld vvho vvere all governed by Presbyters and Elders vvhich vvere called Rulers so that all those Synagogues that vvere in the severall Villages or Hamlets within the jurisdiction and limits of every Citie were all of them governed after a classicall and collegiate way and those Synagogues were as our Parish Churches now at this day are amongst us Now these Elders and Rulers in Moses time were first appointed to rule and governe the people in common so long as they were in the Wildernesse but after they were come into the Land of Canaan then they had their Elders and Rulers in every Citie appointed over them who had the government of the people committed unto them and whose care it was that the morall worship and service of God as the reading of the Law and the Prophets and the interpretation of the same should be every Sabbath day continually preserved in all their Synagogues by their Priests and Levites and Scribes and Lawyers and they had also the power in their hands of conventing any before them upon Delinquency and of censuring and punishing of them upon proofe of the same And they were called the Church as is to be seene Matthew the 18. and there is not any truth almost in all the new testament that is more evidently cleare than this that all the Synagogues were governed by a Court or Classis or College of Rulers for they had inferior judges and Superiour in them yea many chiefe rulers in all cities as we may see in Antioch and Pisidia Acts the 13. 14. 15. where Paul and his company went into the Synagogue on the Sabbath day and sate downe and after the reading of the Law and the Prophets the chiefe Rulers for so it is in the originall sent unto them saying men and brethren if you have any word of exhortation for the people say on Out of which words these three things are observable First That there were many Governors and chiefe Rulers as well as inferior rulers that governed their Synagogues in every city in common and that they had a Courte in them to order all the Synagogues and people under their jurisdiction and that they were all Aristocratically governd and by the common counsell of them all not by any particular Iudge or Ruler The second observable is that their whole imployment was to uphold and preserve the true worship of God and to see that the Holy Scriptures were read and interpreted that men women and children might be brought up in the nurture and feare of the Lord and that all things should be managed with order and decency The third thing observable is this that their people yeelded subjection unto those Rulers and did not intermeddle with their government nor did not take upon them to command any Minister to Preach or appoint any one to exhort but it was the place of the Rulers to doe this and they willingly submitted themselves to this Government without joyning themselves in commission with them as knowing it was their place to obey And this kind of Government was that that was established in all cities through the world where the Jewes were permitted to exercise their Religion and this kind of government was transacted over to the Christian church to be perpetutated to the ende of the world and therfore there was through all cities Presbyters ordained as the Scripture saith Acts the 14. and Tit. 1. that were to governe the church by their common councell and this is accorded unto by all the Independents who acknowledge that in the Apostles times and many Generations after all the churches of the New testament were governed communi consilio presbyterorum And that the Church of Jerusalem in respect of the moral worship was governed both in Christs time and after his death and ascention by a colledge of Elders and Presbyters all the Evangelists and the Acts of the Apostles doe testifie it and this way of government I say was transacted over to the Christian church and is that forme and mould of church government that is according to the New Testament forme into the which mould of government those that were baptized by Iohn were cast which was a Presbytery
For the Scripture never speakes of that of the congregationall way And this shall suffice to have spoke at this time and in this place concerning the manner of the Administration of the government both in respect of the Ceremoniall service and morall worship under the Law and what it ought to be under the Gospel And now a word or two concerning the manner of admitting members then into the church of the Iewes and what was reputed necessary for the making of any one a member and Proselite there after the old testament forme and what is required now for making of any a member of the Christian church The whole Scripture of the old testament and the new declares that all those that were aliens and strangers unto the common-wealth of Israel if they desired to be made partakers of the priviledges of the Iews and to be all accompted in the number of the people of God they were to be instructed in the Law of Moses and they were to yeeld obedience unto that and in token that they beleeved in the true God and submitted themselves to his Law and to that discipline he had taught in the bookes of Moses and the Prophets they were to be circumcised which when they yeelded unto and tooke the Covenant of Circumcision they were forthwith made members of the Church of the Iewes and had as good right to all the ordinances of God under that government as any other of the Iewes and this I say is sufficiently confirmed in the holy Scriptures everywhere Now under the New testament the Church of God being compared sometimes to a Kingdom and Empire and sometimes to a city and all the members of it being compared to free Denizons and citizens where so ever the Gospel of this Kingdom and City is faithfully preached and the people by the Embassadours and Ministers of the same being invited to come in and yeeld obedience unto it if they do believe and obey that is if they do beleeve and repent and willingly submit unto the sound of it and offer themselves to make profession of it and in signe of this their obedience and faith receive the seale of this Covenant and are baptized they are forthwith to be admitted without any reluctation and having once received the seale of this Covenant the seale of Baptisme they are forthwith made free Denizons of this Kingdome and free-men of this city and have as good right to all the priviledges of the same as any other and may through the whole world of Christians partake in all the Ordinances of that Kingdome and City as well as any other Christians as in the Roman Empire and now in all Corporations through the world they that were Citizens of Rome or they that are Freemen in any of them as they did then partake in all the priviledges of the Romans and might abide and dwell in any place and trafficke buy and purchace in what part of it they pleased injoying all those inmmnities that any then did and so likewise now as those that are Free-men of any city or corporation do in their severall precincts injoy all the priviledges of each of them and may set up in any Parish or in any part of the city or within the jurisdiction of the same and exercise all their severall trades and have as much priviledge for their so doing as any of the other Citizens so I say in the same manner it is in the Kingdom of Christ and his city which is his church Every one that makes profession of the Gospell that beleeves repents and is Baptized has as good right to all the Ordinances of the Church as any Christian in the primitive times or any Independents now in the world and that by vertue of the great Charter of this Kingdome and City the Gospell and by the practice of Iohn the Baptist and the Apostles who required no more of all men and people in their time for the making of them members of Christs Church but that they should repent and beleeve and be Baptized as we may see in the third of Matth. and in the second of the Acts and in those of Samaria in the 8. Chapter and in the Eunuch Paul Lydia and the Goaler and those of Cornelius his house of all the which no more was required for the making of them Christians but to repent and beleeve and to be Baptized by which they were invested with a right to all the priviledges through all Churches in the world and might partake in all the Ordinances of Christs Kingdome where so ever they came as we may see in Paul and those that accompanyed him in his journies Wheresoever they came they communicated with them in all Churches in all the Ordinances as in the breaking of bread and prayer So that to repent and beleeve and to be baptized is all that according to the Gospell of Jesus Christ is required of any man or of any people to cast them into a Church mould according the New Testament forme and to make them not only members of the Catholike visible Church but of any church in particular if the Word of God is to be beleeved and given credit unto Now when all those that came out of Ierusalem unto Iohn did repent and beleeve and were baptized by Iohn the Baptist they were cast into a Church mould after the New Testament forme and were all made as good members of that church as any that were baptized after Christs death and ascention by Peter and the other Apostles and might whensoever they went from Jerusalem to any other place where christians dwelt partake in all the ordinances as those did that by reason of the persecution were scattered who we read of that wheresoever they came they went into their Synagogues and Churches and they preached and converted the people and partaked and communicated in all the ordinances amongst them without any gain-saying and so all the Christians that are true Beleevers and are baptized wheresoever they travell or dwell whether in France or Germany Italy or the Low Countryes or in any part of the world amongst the true Protestants they have as great right to all the ordinances in those churches as any of the Natives For they are all free Denizons of Christs Kingdome and free men of the city the church of God which is Christs mysticall body and therefore as members of the same may partake in all the Priviledges and Benefits that any member may do I mean in respect of the ordinances as breaking of bread hearing of the word preached and in prayer and all the essentiall priviledges for to all those they have right unto by their very admission into the church by their baptisme and whosoever shall refuse communion with them that beleeve and are baptized and live a godly holy and pious life unlesse they will observe their own traditions they are Delinquents Prevaricators against the King of his church Iesus Christ and do no way set
him up upon his throne but by this meanes they dis-throne him And therefore J. S. and all those of his fraternity that not onely unchristian and unchurch all those that were baptized by Iohn the Baptist and Christs Apostles before Christs death but at this day unchurch and unchristian all Christians and Churches but their own are guilty of high contumacy against the King of Saints and King of Kings and are most injurious to all their christian Brethren And truly there cannot be found scarse in the world such an example of temerity and unadvised rashnesse and want of charity and common wisdome as is every day to be observed amongst the Independents who are ever talking of a Church mould after the New Testament forme and excluding all from being true Churches that are not so moulded and yet never tell us what it is For in the holy Scripture we have never read of any other Church mould or of any New Testament forme but of publishing the Gospel and of preaching faith and repentance and of yeelding obedience unto it and of beleeving and repenting and being baptized which both John the Baptist and all Christs Disciples and the blessed Apostles and all the faithfull Ministers of the Gospel had a commission to do and a command withall and a blessing annexed unto it that whosoever did repent beleeve and was baptized should not onely be admitted a visible member of the catholicke visible Church but should be saved The words of our Saviour Christ unto his Disciples Marke 16. ver 15 16. are these Go saith he into all the world and preach the Gospel to every creature he that beleeveth and is baptized shall be saved but he that beleeveth not shall be damned Out of the which words and commission of our Saviour I evidently gather that when John the Baptist and Christs Disciples in their severall ministryes went according to their commission preaching from place to place and from city to city and publishing the glad tydings of the kingdom of the Messiah and baptizing such as beleeved they cast them into a Church mould after the New Testament forme and therefore made them all members not onely of the Catholique visible Church but of all those severall particular Churches and Synagogues through all the cities of Judaea and through the world where they preached the Gospel as well as at Ierusalem and that as many of Ierusalem as were baptized by Iohn and Christs Disciples were all members of that Church and as truly moulded into a Church mould after the New Testament forme and made as reall members and free denizons of Christs Kingdome as any of the new congregations at this day unlesse any will think and beleeve that John the Baptist and the blessed Apostles were ignorant how to gather Churches and nescient of the right mould and forme of the New Testament churches and had not learned their lesson so well as our Independent Ministers which were a piece of impiety and horrid wickednesse to affirme For then it would follow that those that were baptized by Iohn and by the Apostles and Christs seventy Disciples were never saved For I. S. denyes they were Christians and that they were cast into a church mould after the New Testament forme or members of the christian church and therefore by consequent they were in the state of damnation But if all this be wickednesse so much as to think then there is a way yet to Heaven and that a safe one which the Independents are ignorant of for they preach up their way as the narrow way to heaven proclaiming all those that are out of it to be enemies of Jesus Christ and his kingdome and in the state of perdition and yet Iohn the Baptist was ignorant of their way and cast not his Disciples into their mould and yet they went safely to the Kingdome of heaven yea they entred into it by violence as our Saviour speaketh And therefore by this that I have now said by way of answer all men may see the futility and impiety of I. S. and how groundlesse all his arguments are and may very well conclude That all those that were baptized by John the Baptist and by Christs Disciples before his death were members of Christs Church and true beleevers and that as many of them as came from Jerusalem were members of that church and they may also from the foregoing arguments gather That those that came out of Jerusalem to his baptism were in such multitudes for all Ierusalem went out unto him and were baptized as they could not all possibly meet in any one place or congregation or a few therfore I am confident that all those that shall read both what Mr Knollys and I. S. have fondly and impiously replyed to my arguments and what by way of answer I have here set down will adjudge that such unworthy wranglers and cavillers as these are ought by their severall Churches to be severely censur'd for this their ignorance and impiety And this shall serve to have replyed to these their exceptions against my first arguments concerning the multitudes baptized by Iohn the Baptist I shall answer to all their other severall cavills in their due places I will now therefore go on to shew the increase of beleevers that were made by the miracles and preaching both of Christ and his Apostles and from the severall places out of the holy Scripture frame my arguments as out of the former to prove the same conclusion John the 4. ver 1 2. Now when the Lord knew how the Pharisees had heard that Iesus made and baptized more Disciples then Iohn though Iesus himselfe baptized not but his Disciples Here observe that where there was a mistake in the relation there the Evangelist forthwith shews it to rectifie mens understandings as where it was reported that Christ baptized he shewes it was a mistake for his Disciples onely baptized but where it is said that Iesus made more Disciples then Iohn that is taken pro confesso and it was true for Iohn himselfe in the 3. chapter ver 30. had said He must increase but I must decrease Christ therefore made many more Disciples and Beleevers then Iohn and added dayly to the church that was then in Jerusalem such as should be saved for he came to save the lost sheep of the house of Israel and he received all that came to him John the 6. 37. And as many as received him to them he gave power to become the sonnes of God even to them that beleeve upon his name John 1. 12. And these were infinite multitudes as we shall see by and by In Iohn the 7. 31. it is said that many of the people of Ierusalem beleeved on him And verse the 40. they said of a truth this is that Prophet And in the same chapter when the high Preists sent the officers to apprehend Christ and returning without him and the high Priests demanding the reason why they had not brought him
complices only but all the other people of Ierusalem they beleeved in him in their esteeme and therefore they adjudged them accursed which they would never have done if they had followed Christ for no other end but to have looked upon him for their words doe import as much as if they should have said in plaine termes all the people or the greatest part of the people in Ierusalem saving the Rulers and Pharisees beleeve in Christ and there is none oppose him but they and that this is their very meaning and sense of the words as learned men may easily gather Thirdly the same is confirmed by Nicodemus his witnesse in private also who knew very well how the people of Ierusalem stood generally affected towards Christ and what opinion they had of him heare therefore what hee saith Iohn the 3. of whom the Evangelist speaketh thus There was a man of the Pharisees named Nicodemus a Ruler of the Iewes the same came to Iesus by night and said unto him Rabbi we know that thou art a Teacher come from God for no man can doe these miracles except God bee with him Here Nicodemus gives in testimony devideneâ that the generality of those in Ierusalem and of the principallest of them as well as of the meanest that they beleeved in Jesus saying we know that is to say all the people know that thou art a Teacher come from God they knew it with the knowledge of Faith and approbation and did really beleeve that hee was come from God and he gives a reason of his and their faith saying that no men can doe those miracles except God bee with him and therefore they beleeved in him so that Nicodemus which was a Disciple of Christ though in secret and a great honourer of him would give in no false verdict nor make no false Musters and he knew very well the opinion and the esteeme the people had of him and he asserteth that both himselfe and the people knew that Christ was sent of God which is as much as to beleeve in him for the same confession did the Apostles make Matth. 16. and Iohn the 6. saying we know that thou art the Sonne of the living God So that to acknowledge Christ and to beleeve in him is all one in the language of holy Scripture and to follow and go after Christ out of sincerity and love and to beleeve in him is the same if the word of God may be judge in this controversie So that to goe after Christ then and to follow him cordially and without worldly ends both in the language of God and men is to serve Christ and to beleeve in him and therefore for all the above mentioned reasons the world that went after Christ the people and multitudes that followed him were all beleevers and the others that either tarried at home and followed their owne imployments or opposed him were unbeleevers Now then when a multitulde from Ierusalem followd Christ and when a world within Ierusalem went after him and when all the cursed people as they called them beleeved in him not only by the very testimony of the enemies of Christ but by the witnesses of the holy Scripture it is sufficiently apparent that the World spake of in the 12. of Iohn were all beleevers amongst the which also out of same Chapter is proved That many of the Rulers also believed in him So that Master Knollys denying all this is little better then an Infidell For an Infidell can do no more then deny the holy Scripture and the manifest truths discovered in them and by this that I have now said though I should not adde a word more it is manifest That there were more beleevers at that time in Jerusalem then could all meete in any one place to partake in all the Ordinances except a mighty city and a world of beleevers may all meete together in one roomâ or Congregation to communicate in all Acts of worship to edification Which was yet never heard of nor never believed by any man that was not bereaved of his senses and all his wit But yet for farther Illustration and proofe of this truth that if it be possible I may undeceive the poore deluded people I will adde a reason or two more The Scripture is so cleare in this point that there were innumerable believers in Ierusalem as in the second of the Acts besides those that were natives there it is said there were dwellers in Ierusalem worshippers or devout men that is to say beleevers out of all nations under heaven And all these sayeth the Scripture had their dwelling there And without all doubt all these severall Nations had their severall Synagogues in Ierusalem where they heard the Word of God in their owne language as the Dutch and French and other Nations here in London have their churches And the multitudes of the inhabitants in Ierusalem at all times by the relation of the Historians of those dayes were scarse ever lesse then seven or eight hundred thousands and without all controversie the number was now increased because they daily and hourely expected the comming of the Messias whose appearing they every moment looked for and therefore all the believing Iewes out of all Countries repaired in multitudes to Ierusalem So that such numberlesse numbers both of the native Iewes and strangers required a mighty number of Teachers and a many places to heare and to be taught in and that there were above foure hundred Synagogues in Ierusalem which are churches in our dialect the pen-men and Historiographers of those times have recorded it and all this is probable from the numerosity of Preachers and Teachers there which the holy Scripture relateth as the Priests Levits Scribes Pharisees Lawyers which all sate in Moses Chaire and all of them diligently taken up in Preaching to the people and in instructing them upon whose Ministery by Christs command all the multitude and his very followers were to attend Matth. 23. vers 1. 2. 3. So that there was no separation then to be made from the publicke Assemblies where the Law and Gospell was taught nor no gathering of new Churches under pretence of easting them into a Church mould according to the New testament forme Christ and his Disciples were not then so deepely learned as to be in that high forme of Divinity Christs followers notwithstanding were all Gospell Christians and were all in a Church way and I am sure of it in the right way to heaven if the way the truth and the life could teach them the straight way thither and yet they all followed the old lights still Moses and the Prophets Christ and his Apostles were all their Masters we heare then of no new lights nor new borne truths nor of new Church moulds and yet then the Kingdome of heaven suffered violence and the violent tooke it by force Matth. 11 12. they went all well to Heaven as well and as cheerfully as any of our Independents with
of beleevers in the Church of Jerusalem and they were inhabitants there For the place where these Scribes and high Priests were and where Christ then was and where all those people were was in Ierusalem and all the people well known to the Rulers and Pharisees to be Inhabitants there So that all men now may see the futility and vanity of Mr Knollys his denyall of my arguments and may also behold the force and power of truth which asserteth That there were more beleevers in Jerusalem then could all meet in any one place and that in Christs time unlesse a world of beleevers and those inhabitants can meet together in any one place or congregation to injoy all acts of worship to edification which is a grollery yea madnesse to suppose or think And this shal serve for answer to what Mr Knollys out of his impious ignorance had to reply against my arguments for the enervating of them And now I come to I. S. his answer to all my foregoing arguments by which he would perswade the poor ignorant people That there was not such a number of Beleevers in Ierusalem but that they might all meet in one place For this must necessarily be the scope of his discourse or else it is nothing to the purpose or against my arguments which were to prove There were more beleevers in Jerusalem and that in Christs time then could possibly meet together in any one Congregation to partake in all Ordinances The reader may remember that in his former reply he seemed not to doubt concerning the number of those that were baptized onely he denyed that those that were baptized by Iohn were Christians and that they were cast into a Church mould after the New Testament forme much lesse that they were members of one Christian Church at Jerusalem these are his own words and by this hee thought to overthrow that argument Now here he useth another method tacitly denying the Minor of all my Syllogismes and the reason of his denyall is because as he speaketh I made false musters he thinks me it seemes like the Independents who would perswade the simple that all are Independent and amongst other things he saith that I gave the Independents occasion shrewdly to suspect my ignorance But I will set down his whole babble at larg and in his owne termes and words and his full answer to all my last arguments as it is page 9 10. of his Pamphlet His words are these But note saith he an absurdity in the sequell of the discourse where the Doctor having got a multiplying glasse in his hand goes on to make strange discoveryes of the increase of Christian believers pag. 36. he tells us that Christ made many more Disciples and Beleevers then John and added dayly unto the Church that was then in Ierusalem such as should be saved Here 's two Paradoxes First that Christ made more Disciples then John Out of whom should hee make them when as Iohn had swept all along with him as you affirme before page 32. and not taking it Synecdochically what ever you determine of it here Secondly that Christ should adde dayly to the Church that was in Ierusalem is not this a marvellous anticipation and mistake to apply that which was done by the Disciples after Christs ascension Acts 2. last unto the ministry of Christ himselfe and yet in the sequell you reckon this to the Apostles also expresly page 56. Judge if here be not false musters And let me tell you you give us occasion shrewdly to suspect your ignorance to say no worse to talke of a Church in Jerusalem besides the nationall church of the Jewes in the life time of our Saviour Thus hee If I should discover all the errors that are in this reply I might make a very large volume but in regard that all learned men will easily perceive the vanity childishnesse and horrid impiety of the man in the very reading of it I shall not be so larg in my answer as otherwise I had thought to have been and yet before I come to it I cannot but complain of the dishonesty of the man that thus curtaileth my arguments every where not plainly setting them down that the people may see my reasons but this is the ordinary way of his disputing who conceales the truth from the ignorant and simple that he may the better poyson them with his errors and noveltyes After the very same manner dealeth my brother Burton with me as we shall see in its due place who passing by all my arguments not so much as mentioning any one of them makes a rombobombo Syllogisme of his own which as I suppose he fetcht out of the howling wildernesse of America and then with Phocions hatchet that carnall weapon he fights with his own shaddow and vapors like a conquerour as I. S. doth here But now for answer briefly I affirme that I. S. in confuting of my arguments by which I proved that there were more converted by Christ and his Disciples and the Apostles Ministry in Jerusalem then by Iohn the Baptist and therefore that they could not all meete in one place or Congregation to injoy all Acts of worship I say in his confuting of my arguments he doth not so much dispute against me as he doth against Saint Iohn the Evangelist and the very Scripture for the discoveries I made by my multiplying glasse as he ridiculously speaketh of the increase of Christian believers were no false musters as he childishly scibleth for I discovered only and declare unto all men that increase of Christian believers in Ierusalem that the holy Word of God asserteth Iohn the 4. where it is recorded vers 1. 2. That Christ made more Disciples and believers then Iohn and therefore added daily to the Church that was then in Jesusalem such as should be saved for Christ came to save the lost sheep of the house of Israel Now the making of more Disciples is the adding of more to the church and this the Scripture holdeth out not only to me but to all intelligible Christians and therefore it was no error in me to affirme the same So that whiles I. S. laboureth to confute my Arguments he fights indeede against the Evangelist that affirmeth that Christ made mo Disciples then Iohn But sayeth he here are two Paradoxes First that Christ made mo Disciples then Iohn The second that Christ should adde dayly to the Church that was then in Ierusalem These in I. S. his opinion are paradoxes that is matters of Ludibry in his dialect Yet both these truthes I spake of are cleere out of the Word of God and therefore whiles he wounds me he vulnerateth Saint Iohn and blasphemeth for he giveth the Spirit of God the lye and denyeth the Scripture that asserts that Christ made mo Disciples then John and therefore added more unto the church for of unbelievers and of enemies they were made Disciples Christians and friends and therefore taken out of the world and
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
be credited all that the holy Scripture hath related unto us concerning the conversion of these men is a meere fable for the Scripture saith they believed and he affirmeth the contrary and sayth they were only called men and not converts not believers Whether this fellow therefore ought not to be cast out of the seven Churches and out of all the Churches of the world for this his wickednesse and temerity I leave it to the judgement of all the learned either dependents or independents and so I will passe to his other good stuffe which in its due place you shall meete with But in the meane time out of all the above quoted places of Scripture I thus farther argue Where there was almost an hundred preachers and Ministers besides the twelve Apostles and all these continually taken up in prayer and preaching and could not leave their Ministry to serve tables and where there was such a company of believers and people as did imploy them all there of necessity they must be distributed into diveâse congregations and assemblies if they would all be edified and avoyd confusion and partake in all ordinances But in the Church of Jerusalem there was almost an hundred preachers and Ministers besides the twelve Apostles and all these were continually taken up in prayer and preaching and could not leave their ministry to serve tables and where there was such a company of believers and people as did employ them all there of necessity they must be distributed into diverse congregations and assemblies if they would all be edified and avoyd confusion and partake in all Ordinances For the major very reason and the common light of understanding without any reluctation will assent unto it And for the Minor it is manifest from Chapter the 1. ver 21. 22. and from chapter the sixt ver the 2 and 4. and chapter the 8. ver 1. So that the conclusion is undenyable But out of all the former places I thus farther argue Where there were people of al nations under the heavens and them in some multitudes and most of them believers and devout men and women which waited upon the Ordinances and had a desire daily to heare the Word there of necessity they must be distributed into divers and sundry congregations and assemblies and have such to preach unto them severally in their owne language or else they could not partake in all acts of worship to edification But in the Church of Jerusalem there were people of all Nations under the Heavens and them in some multitudes and most of them Believers and devout Men and Women that waited upon the Ordinances and had a desire dayly to heare the Word Ergo of necessity they must be distributed into divers congregations and assemblies and have such to preach unto them severally in their owne language or else they could not partake in all acts of worship to edification For the Major no reason can gainsay it for the Apostles and the other Ministers imployed all those gifts of the Holy Ghost and those divers languages which they had received for the edification of the Church to the utmost and did improve all opportunities for the converting of the people committed unto their charge and for the further building of them up in their holy faith which was their calling and imployment and this they could not have done unlesse they taught those Nations in their severall Languages and that they could not do without confusion unlesse they were distributed in severall assemblies where they might distinctly heare their own Languages For otherwise as Saint Paul saith in the 1 Cor. 14. 23. if men should speak to the people with unknown tongues if the unlearned saith he come in and unbelievers will they not say that they are all mad And therefore Tongues are given for a signe not to them that believe but to them that believe not Now they were devout Men in Ierusalem and Believers and therefore the Apostles and Ministers were to speake to them severally in their own languages and for that purpose God gave them those Tongues and that diversity of languages that those that were Believers might be more edified and that the unbelievers and unlearned such as belonged unto Gods election might be convinced and judged of all and that the secrets of their hearts might be manifested that so falling down upon their face they might worship God and report that God was in them of a truth as the Apostle there saith So that I say for the Major no reasonable creature will call it in question And for the Major it is manifest out of the Chap. 2. Vers 5. c. and in Chap. 6. Vers 1. and Vers 2. 4. And for the conclusion that from the Premises doth also ensue Againe I thus further argue out of the former Chapters That which the holy Scripture in expresse words and in diverse places hath declared unto us that every Christian is bound to believe but the Scripture in expresse words and in diverse places hath declared unto us that there were diverse assemblies and congregations of Believers in the Church of Jerusalem and that the Apostles and all the Believers in Jerusalem did continue daily with one accord in the Temple and that they brake bread from house to house and that daily in the Temple and in every house they ceased not to teach and preach Iesus Christ Ergo there was diverse congregations and severall assemblies of Believers in the Church of Jerusalem where they did daily partake in all the Ordinances and enjoyed all acts of worship For the Major no Christian can deny it For the Minor it is manifest from 46 Verse of the 2 Chapter and Chap. 5. vers 12. and vers 42. and Chap. 3. vers 12 13. and many more places that might be produced And in those places it is not onely said they preached in every house but that they brake bread from house to house by which expression all Writers interpret the holy Communion and partaking of the Lords Supper and if it should not so be understood we never can reade that any Christians in Ierusalem besides the Apostles ever enjoyed all acts of worship especially those that are peculiar to Church Communion It is related often that they preached the Word daily in the Temple which was common to Iewes and Christians though no Jewish worship as all men acknowledge And by evident Arguments it may be proved that they never administred the Sacraments in the Temple those discriminating and distinguishing Ordinances of the Christian Church as all the most Orthodox Interpreters gather from the ensuing words where it is said They continued daily with one accord in the Temple but when they speake of the Administration of the Lords Supper it is expressed in these words and breaking of bread from house to house which is interpreted by all Divines of Sacramentall bread which phrase and manner of speaking is usually so expounded by all the Learned upon Acts the
them all as no Christians but a deformed church and not cast into a church mould For my brother Burton peremptorily affirmes and that in the name of all the Independents pag. 11. that following the expresse Scripture the first formed church we finde is in Acts the 2. So that they all profâsse they reade of no formed church nor of no church cast into a church mould according to the new-testament forme till after Christs death and that expr sly set down for the time of it Acts the 2. So that the Christian church before Christs death and ascension was deformed that is to speake plainly that Iohn the Baptist Christ and his holy Apostles and all Christians made by them were not moulded up as they ought to be and formed into a Church or Churches which if it be not the height of blasphemy I refer to the judgment of any intelligent Reader Amongst them in their new moulded congregations a Pastor a Teacher and two Elders and a Deacon and five or six brethren more and three or four Sisters can make up a formed Church after the New Testament form Now is there any man so stupid and brutish as will not conclude that where Christ was the great Pastor and Shepherd of our Soules and where there were James and John the sonnes of Zebedee two Teachers or Doctors those Bonaerges those sonnes of Thunder and eight or nine Elders with seventy Disciples all Saints all whose names were writ in heaven with multitudes of Beleevers with many women that followed Christ the great Shepherd of our souls who had also a Decon amongst them Judas by name that all these could not or did not make up a formed church or churches when ten or twelve in their whibling congregations so qualified as formerly can make a formed church after the New Testament form I say he that shall not beleeve that the Lord Jesus Christ the great shepherd of his sheep and all his Disciples Schollers and followers cannot as well make a formed church as a few in our new founded or rather confounded congregations is voyd of all reason and understanding And they that shall peremptorily and rashly affirm that they were not a true formed church I proclaim them guilty of blasphemy and deserving most condigne punishment And therfore when my brother Burton and many of the Independents are guilty of this heinous and facinorous crime they ought severely to be dealt with as prevaricators against the divine Majesty of the King of Saints and King of Kings and against the honour of the Saints in Christs time and ought by all Christs true Disciples and such as love the honour and dignity of their King and Saviour Jesus Christ to be abominated as a company of false teachers calumniators and horrid seducers how godly soever they seem to the wrold to be And as all such teachers as my brother Burton and his complices are ought by Christs Saints and Servants to be looked on as a company of grand impostors and juglers So the poor and despised Presbyterians who they terme sinners and carnall people and men of earth and enemies of Christ and his Kingdome may comfort themselves in this that they are like their master and his Disciples and all that were converted by John the Baptist and by the Ministry of Christ and his Apostles and Disciples and baptized by them for they pronounce of us all that we are not formed into a church or churches nor cast into a church mould according to the New Testament forme and that we are not members of any true church nor Saints but enemies of Christ and at best but converts in part as if Christ the authour and finisher of our Faith wrought his worke to the halves this I say may comfort all us the poore despised Presbyterians for the same they say of Christ and his Disciples and of all that were converted and baptized by Johns and their ministry and such as partaked in all Ordinances of all which they affirm That they were not formed into a Church or Churches according to the New Testament form for in their babble there was not a formed church till that we reade of Acts the 2. So that neither Christ nor his Disciples nor John the Baptist and his Disciples nor the hundred and twenty names we read of Acts the 1. in their learning were a formed church nor all the other worshippers the Scripture speaks of Act. 2. nor thought worthy by them to be taken notice of for a church or churches So that by this bold assertion of my brother Burton and I. S. they do not only oppose the truth but indeed many of those of their own party and tribe howsoever they pretend they write in the name of them all who I am most assured will give them little thanks for this their pains for to my knowledge the learnedst of them are against them in this point and disavow their opinion For the principallest of them hold that the hundred and twenty names we read of Acts the first were a true formed church as all their writings and disputes declare and therefore my brother Burton and I. S. affirming the contrary in this they oppose many of their brethren as well as the Presbyterians and for this their temerity I am most confident they will be highly blamed by all the Judicious of that party And truly if the hundred and twenty names were not a true formed church there was then none upon Earth And if they had not been a formed church according to the New Testament forme they could not have given a forme to other churches for all learned christians agree in this That it must be a true formed Church that must make others true formed churches For they cannot give and communicate that to others that they have not themselvs this is one of their own principles and therefore they cannot deny it Now if the hundred and twenty names were a true formed church then all that were baptized by Iohn and Christs Disciples and as many as were converted by their Ministry were a true formed church or churches for they were all formed after one and the same way so that what made the hundred and twenty Names a true formed church made all the other a true formed church or churches if the same cause can produce the same or the like effect And if men would but seriously consider what it is that is absolutely requisite or necessary and indeed abundantly sufficient for the making or forming of a true church or churches or for the making of any man or woman a Member of a true formed church they would soon and without any difficulty perceive That all those that were baptized by Iohn the Baptist and Christs Disciples were as well formed into a church or churches as the hundred twenty names and those three thousand my brother Burton speakes of and which he âalls the first formed church For all those that were baptized by John
or for want of many things they now exact of all Christians for the compleating and moulding of them into Church bodies pro perly so called for we read That in the Church of Jerusalem they were perfectly converted and were Saints indeed and yet that for some wants they made no separation rent or schisme from their brethren but that they dayly met together in their publick Assemblies as in the Temple and in Solomons Porch and from house to house openly and that in all love and charity with one accord And yet if my brother Burton and the Independents may be beleeved they had neither Deacons nor Elders nor distinction of Officers nor a great part of Discipline nor many other of their requisites So that from the pious and godly example of those glorious Saints I learn this lesson That rents and scismes are not to be made amongst brethren for some failings in any Churches yea though there be some defects not onely in Officers and Members but a very want of Officers themselves and of a good Discipline also in any Church or Churches and that they that do make rents and divisions have a great deal to answer for Withall I learn that it may be a true Church though there be a failing in Discipline and a want of some chiefe Officers and Members For my brother Burton acknowledgeth That the Church at Jerusalem was a formed Church although it wanted both Officers and Discipline and all those things they now require of all such as desire to be made Members in their new Congregations And therefore if this he now preacheth be solid and orthodox Divinity and if he may be credited in what he writeth as there was at that time no just ground of separation from their publike Assemblies for want of those things so there is now in these our dayes no just cause of separation from our Assemblies if there be indeed a reall want of discipline and Church Officers which we might long since have injoyed had not he and his brethren hindred our happy begun Reformation Especially I say we ought not to separate when there is no failing or want in any dominative or fundamentall pointe of Religion necessary to salvation and where all the counsell of God requisite to eternall happinesse is dayly publikely taught in every one of our Congregations and Churches all which the Independents themselves do acknowledge we want not Besides it is granted by all orthodox Divines that Discipline makes not for the esse but the bene esse of a Church Yea the Independents themselves hold That Officers in a Church make not for the esse but the bene esse of it as the New Lights from the Summer Islands apparently delucidate For they say Though the Officers all dye yet the Church ceaseth not to be a church But to return to the matter in hand Whereas my brother Burton affirmeth that the Church at Jerusalem wanted Discipline and that it had not Deacons at first and that the Churches were not brought forth to full perfection in one day and that their very constitution had a graduall growth I maintain that in all he asserteth he is not onely exceeding erroneous and ignorant but understandeth not the very doctrine of the Independents who are all against him in those his assertions for they all acknowledg and in express words affirm it in their writings that all the Officers of the church were virtually in the Apostles saying they were Pastors Teachers ruling Elders and Deacons c. And therefore they wanted neither Deacons nor Elders if their concession be true nor any church Officers which is point blank against my brother Burton his opinion They confesse likewise that all the Apostles and every one of them had the Keyes of the Kingdome of Heaven that is the power of order and jurisdiction viz the key of knowledg and authority And therefore they had also in the church of Jerusalem that part of Discipline of casting out corrupt Members They acknowledge in like manner that all the Apostles had equall power amongst themselves and that they had authority over all the churches as having the care of all the churches who were committed to their charge and that they left both the Presbyters and people in their several churches to the exercise of all their particular rights impeached neither of them of their liberties And they do also confess that as Paul by his own authority did excommunicate Hymeneus and Alexander 1 Tim. 1. ver 20. and others so might the other Apostles have done if they had had the like occasion given them and might have put any church not only in mind of their duty and reproved them for their neglect of Discipline but have injoyned and commanded them also to have put it in execution as both Paul did the church of Corinth and Saint John the seven churches of Asia which were all well constituted and well and perfect formed churches by their first constitution and brought forth to full perfection in one day so as they had no need of a graduall growth as my brother Burton affirmeth All these things I say the Independents do accord unto And all reason will perswade any well grounded Christians That the church of Corinth was a perfect church at its first constitution before the incestuous person appeared in it and the same they will say of the other seven churches in Asia before the doctrine of the Nicolaiâtans and that of Baalam and Jezabell sprung up in them and before those luke-warme Laodiceans appeared and all the other offenders there spake of all the which were so far from adding any perfection to those churches as it was a deformity to them all to have such creatures and failings amongst them and it was reputed their great sinne to connive at them and suffer them to be amongst them and in their bowels which by their first constitution they had power to have cast out For it is well known that all those churches at their first plantation and founding had all of them their Presbyters and Elders and all other Members and Officers as consisting of Saints and had in all those severall churches both the power of order and jurisdiction and the power of the Keyes and this in their first constitution and therefore had no neede of a graduall growth but were all brought forth to full perfection the first day contrary to my brother Burtons doctrine And it is confessed likewise by the Independents and by my brother Burton himselfe That where there are Church Officers as a Pastor and Teacher with an Elder or two and a Deacon and where there are a few visible Saints if they amount but to the number of twenty nay if they be but ten or twelve gathered together according to their method that there is a compleat formed Church where Christ is set up as King upon his Throne and that this Church is clothed with Christs power and honoured with his presence the which
wanted that part of Discipline I beeleeve they would exercise some more of their authority to teach such an one better manners or more wit Even so it was in the Church at Ierusalem they had discipline in that Church though wee reade not of the putting of it in execution as we do in the Church of Corinth and Ephesus neither wil any rationall man conclude that all the other Primitive Churches wanted that part of discipline because I say wee reade onely of the execution of it in the church of Corinth and that of Ephesus which is commended for it and some of the other seven churches are blamed for not casting out their corrupt Members and because they had not at that time exercised their authority neither reade wee of it in the churches of Galatia Colosse nor amongst the Thessalonians nor in the church of Rome nor Antioch nor in Samaria will any man therefore say that all these churches wanted that part of Discipline because wee reade nothing of it in them I am confident they will not be so fanaticall as to make such a conclusion from so brainsick a premise much lesse will any intelligible christian argue as my Brother Burton does saying wee reade not of that part of Discipline in the church at Ierusalem of casting out corrupt Members Ergo it had it not this would indeed prove a non sequitur and such a consequenct or conclusion could least of all have been made from the Church at Ierusalem upon such an Antecedent then from any of the other churches because the church at Ierusalem had not only the power of the Keyes within it selfe but a legislative power also who gave Lawes to all other churches both for the ordering and ruling of them and for the exercising of their Discipline in every particular and that by Gods appointment for out of Sion shall goe forth the Law saith the Prophet Isa 23. and the word of the Lord from Jerusalem So that the Church at Ierusalem the Mother church gave power to all the daughter churches and that both the power of Order and Jurisdiction the power was radically in it and in that church was the fountain of all authority the streames of the which flowed to all the other churches of the world For out of Zion shal go forth the Law and the word of the Lord from Jerusalem And can any rationall man thinke it gave away all its power and did not keepe a reserve donec ad triarios redierit res I beleeve that all the Independents will much blame my brother Burton for this his rashnesse in affirming the church at Ierusalem wanted that part of Discipline for casting out corrupt Members when the Apostles themselves had all power in their hands bequeathed unto them by Christ himselfe who said Mat. 28. verse 18. 19. All power is given to mee in Heaven and Earth goe yee therefore and teach all Nations c. and Iohn the 20. verse 21 22 23. as my Father hath sent mee even so send I you and when hee had said this hee breathed on them and saith unto them receive yee the Holy Ghost whose soever sinnes ye remit they are remitted unto them and whose soever sins yee retaine they are retained Loe here was plenary authority given unto all the Apostles who as they had the Keyes promised them in the sixteenth of Matthew here they now received them and therefore they had the power in their hands both of order and jurisdiction which the Keyes imported as all the learned know and the very Independents doe not deny now this power was not onely given unto them but unto all faithfull Ministers their successors to whom Christ made a promise as well as to the Apostles Matth. 28. that hee would be with them to the end of the world neither doe wee ever reade that the Apostles and Ministers in the church of Ierusalem did ever relinquish their power and therefore they wanted not that part of Discipline as my Brother Burton grollishly affirmeth who begins now to doubt when hee begins to dote but if there had been any just occasion without all controversie they would have put it in execution but that church consisting of visible Saints and having no scandalous persons amongst them had no occasion of the exercise of that part of Discipline which they wanted not though they exercised it not for it is to be believed that the Apostles would have discharged their duty in punishing offendors if there had beene any And I believe that the Independents would blame any of their Schollers and Members if they should say their new congregated churches wanted that part of Discipline of casting out of corrupt Members though they have not as yet in some of them put it in execution for they have learned to distinguish between the power of a Church and the execution of that power in a church for as it doth not argue that a Court of Justice hath not power of life and death when notwithstanding it is invested with the Authority of hanging and drawing though perhaps after it is erected they either have no occasion of executing that authority that is given or them out of Clemency will for a time shew mercy and use lenity towards offendors not taking the extremity of the Law the more with humanity and kindnesse to reclaime them even so in all well constituted Churches the not executing of the power given them by Christ or the not having just occasion of putting that power in execution doth not prove a want of that power and if any of the Members of the new congregations should so argue against their new church Officers I believe they would soone make use of their Keyes to shut such a Member out of their Church doores as my brother Burton falsly complaines that Truth was lately shut out of Aldermanbury Church doores And truly if one of their whibbling congregations have no want of that part of Discipline though they execute it not shall any man be so temerarious and unadvised as to thinke that the power of the church in Ierusalem was evacuated or enervated or that they had not that part of Discipline when there was greater power in it then in any church in the world all who had all the Apostles amongst them and as Christs and Iohn Disciples all of them armed with the Keyes of the Kingdome of Heaven and when the Magazine and treasury of all power resided continually in that church and therefore that part of Discipline when all other churches derived their power authority and jurisdiction from that as the mother church And to this I now say I am most assured all judicious men will easily consent and agree And therefore my brother Burton affirming that the church at Ierusalem wanted that part of discipline of casting out of corrupt Members saying That neither the Church at Ierusalem was a perfect patterne nor none of the Primitive churches were compleat within themselves but that they must
was a mighty company for it is related that the people of the City with one accorde from the greatest to the least both men and women believed and were baptized Now if any man shall duly consider and weigh things this City was no contemptible one as appears from that I said before and yet it is asserted by the holy Ghost who is worthy to be believed and credited that all the people of that City from the greatest to the least both men and women believed and were baptized and therfore they could not all meet in any one place or a few neither was any one Pastor able to Teach them all which appeareth in that the Church of Ierusalem at first sent two of the chiefest Apostles Peter and Iohn to Samaria so that all this shews there was an innumerable company of believers in that City all which could not meete in any one or a few places as all reason will easily perswade Besides the Apostles Evangelists and the Ministers of those times had an other manner of converting faculty then the Independents in our dayes who I never yet heard converted any though they have perverted and seduced many For the Apostles and Evangelists and the primitive Ministers there were immediatly sent of God and inspired with the holy Ghost and spake in all Languages and did Miracles such as none could doe but those that came from God as Nicodemus said unto Christ that none could doe such works and miracles as he did except God were with him Iohn 3. 2. for they cured all manner of diseases with their word and shaddow they raised the dead made the lame to walke and cast out Devils and did whatsoever was wonderfull Withall they Preached unto them the glad tidings of joy and peace and of everlasting happinesse after a miserable life here and did also instruct them how to order their wayes and conversations here so that they might live with honour and dye with comfort and be usefull to all men both in life and death and after death And the Apostles Evangelists and Ministers of those times as they did good wherever they came so they lived so holily and unblameably in all manner of conversation and were men of such integrity sincerity and of such plaine upright dealing as the people that beheld their conversation and saw withall their workes of wonder that they did said of them that gods were come downe amongst them in the likenesse of men so that they converted whole cities and countries wheresoever they came yea it was an ordinary thing with them to bring whole Nations in a short time and with a few Miracles to the obedience of the faith as wee may see through the whole Storie of the Acts and from that of Paul Rom. the 15. verse 18. 19. where the Apostle abundantly declareth the effect of the Gospel and Miracles of those times who wrought so powerfully wheresoever they came even to the converting of whole countries and cities and so they prevailed in this citie of Samaria that the people of the same were speedily converted from the greatest to the least both men and women who all beleeved and were baptized and what rationall man will thinke or can beleeve that all the people men and women of a mighty and royall citie could meet in any place or a few to partake in all acts of worship but must necessarily be distributed into divers congregations and churches if they would partake in all ordinances and yet all these made up but one Church as being under one government that of the Presbyterie for there were Presbyters ordained in every Church and in every citie as is apparent from Acts the 14. verse 23. and Titus the 1. And now I have proved that the two Mother cities of Palestine Ierusalem and Samaria consisting of many congregations were Presbyterially and classically governed I will goe on to the other cities of the Gentiles enumerated by my brother Burton and prove that they also consisted of many congregations and assemblies and were all subordinate to their severall Presbyteries and Classes And first I will begin with the citie of Corinth w ch was a famous citie and in the which there was an illustrious church and therfore in it also there was constituted a Presbytery that was many Presbyters to governe and rule that Church and those congregations under them for it is said Acts the 14. that Paul and Barnabas ordained them Presbyters in every church and Paul and Barnabas were Ministers in the church of Corinth yea Paul planted this church and Apollo with Barnabas and the Presbyters watred it and therefore there must necessarily be many congregations and assemblies in that church For one Pastor or Minister would have beene sufficient for owne flocke at least a Pastor and a Teacher or a Doctor would have beene sufficient to have fed one congregation now in that they had many ordinary Pastors and many extraordinary Teachers in it with all good reason it followeth that there were many assemblies and many congregations in that church which will yet more abundantly appeare from its first constitution or planting for wee reade of multitudes both of Jewes and Gentiles in that Citie that beleeved Acts the 18. verse 5. 7 8. c. and that besides Iustus Crispus also and all his houshold and many Corinthians beleeved and were baptized and the Lord also said that hee had many people in that Citie ver 10. which by the diligent preaching of Paul for eighteene moneths together were converted verse 11. for whose further building up in their most holy faith Paul Apollos Timothy Cephas and many other extraordinary famous Ministers and Teachers besides their owne Presbyters were all constantly imployed in season out of season in preaching the Gospel and administring the holy Sacraments and labouring in word and doctrine 1 Cor. 3 4. all the which imports many congregations and assemblies of Beleevers in that Citie Besides both the Epistles of Paul to the Corinthians shew that there were multitudes of deceitfull Teachers Seducers and false Apostles which urged the ceremoniall Law and the observation of it and they also had their congregations and assemblies there were also many vaine Instructers and idle Teachers who though they kept the foundation yet built upon it wood hay and stubble Now all reason will suggest that Pastors of such severall minds and teaching such severall discrepant doctrines had all of them schollers followers of the same opinion wherof their several Pastors were as now we see in the several Sects in our times therefore they did not all meet in one or a few places except we understand their meetings for the convention of their Officers with a part of the more choyce people for discipline besides as wee have expresse mention of a Church in Aquila and Priscylla's house 1 Cor. 16. so there were many other meeting places in Corinth where the Christians assembled themselves together for in expresse words there
that Church was wholly committed into the hands of the Presbyters who had the charge for the examination and tryall of the doctrine of all Teachers that came amongst them and that they were invested with power likewise and authority of casting them out that were Deceivers and fals Teachers and we farther learne that the care of all those severall congregations was committed to all the Bishops and Presbyters of that Church in common and although it consisted of many congregations yet it was but one church and therefore was classically governed communi consilio Presbyterorum and so were all the other six churches of Asia governed in all and every one of the which there were many congregations and churches of beleevers as is manifest from the manner of Christs concluding his Epistles sent by the Ministry of Saint John to all those Asian churches Rev. the 2. ver 7. Let him that hath an eare hear what the spirit saith to the churches From the which I thus argue He who maketh the particular or singular church he writeth to to be a multitude or company of Churches not one onely as the body is not one member onely he doth make that one church to which hee writeth to in singular or particular to be a Presbyterian Classicall or Collegiate Church But Christ in his Epiphonemicall conclusion to every Church which he had spoken to in singular or in particular doth speak of the same as of a company or multitude of Churches let him that hath an eare heare what the spirit saith to the Churches Ergo One Church hath many Churches in subordination to it and is classically or collegiately governed communi consilio Presbyterorum To the which argument the Independents answer by denying of the assumption saying that the words may be taken consequentér as well as antecedentér with relation to what followes as well as to what goes before and they cite Junius his testimony for the proofe of this their denyall nothing to the purpose They produce also Master Bains his authority to as little end Christ saith he doth not use the plural number in respect of the one Church preceding but in respect of the seven collectively taken it being his will that the Members of each singular Church should lay to heart both severally and joyntly whatsoever was spoken to them and to others This is the Answer the Author of the New Lights from the Summer Islands in the name of all the Independents makes to this Argument page 133. And if words may serve for answers those of the congregationall way will never want Answers and Replyes but we look for reasons and not for words in any men that shall deny our arguments And therefore when he hath no reason for his gainsaying the argument shall for ever stand in force to prove many Congregations and many Churches in the Church of Ephesus and in the other six Churches And truly he granteth the argument whiles he seemeâh to oppose it saying that the words may be taken consequenter as well as antecedenter So that he acknowledgeth the worââ may be taken antecedenter as well as consequenter that is with relation to what goes before as well as to what follows viz both wayes which is as much as I require and as much as by the argument I laboured to prove For who ever denyed that when Christ spake to his Apostles bidding them watch that what he spake to them he spake to all men So who ever yet denyed that when Christ in the conclusion of every one of his Epistles to the Asian Churches said Let him that hath an eare hear what the spirit saith to the Churches that by Churches there Christ hath as well reference not onely to all the seven churches in Asia but to all succeeding Churches to the worlds end that they should by their examples be forewarned lest they likewise offend in the same manner For all men know That whatsoever was written was written for our instruction upon whom the ends of the world are come Though primarily principally and antecedenter he hath reference to all the severall Congregations Assemblies or Churches in each of those Churches as first to those of Ephesus which is yet called but one Church in the singular number as the others also as consisting of many severall companies and severall congregations yet being all combined together in their severall Precincts and subordinate to each of their Presbyteries were all collectively taken but for one Church within their particular jurisdictions and therefore Christ speaks to them all severally in the conclusion of all his Epistles in the number of multitude as to many though in the beginning of his Epistles he writes to them all as particular and singular Churches because though each of them consisted of many congregations as I said before yet they were subordinate to their several Presbyteries and governed by the common counsel of their severall Presbyteries in a classicall way And there is all reason to convince any man that the word Church in those Epistles should as well be considered collectively as the word Angell Now all orthodox writers and the very Independent Ministers themselves hold that by Angell is meant all the Ministers and Presbyters in each of those severall Churches And therefore if the word Angell in those severall Epistles may or be to be taken and interpreted collectively for many Ministers then the word Church also may or is to be taken collectively for many Churches For those of the congregationall way do acknowledg that Pastor and âlock are relatives and have reference one to another Now if there were many Pastors in each of those Churches then there must likewise be many Flocks in each of those churches but that there were many Pastors and Bishops in those churches it is manifest by their constitution For the Apostles ordained Presbyters in every Church Acts 14. and in the church of Ephesus by name we finde many Presbyters and Bishops a whole colledge of them Acts the 20 ver 17 and 28. And therefore it is manifest there were many congregations and assemblies of Beleevers as in that church so in the other six for in expresse words Paul sayes that he preached unto them in the Church of Ephesus publikely and ãâã ãâã ãâã ãâã ãâã that is in every house which is by Master Knollys acknowledged to signifie many several congregations in that church And as it is at this day amongst us when the Independents preach publikely and from house to house or in every house every one of the shallowest understanding knowes that they have severall congregations and severall meeting places and therefore severall churches even so it is to be understood by the same expression that there were many churches in that one church of Ephesus because they had many assemblies and many meeting places which the Scripture saith they had both publikely and privately It seemes that the Magistrates there were converted and the Christians in that city had obtained so much
and in the Baptist as it is at large set downe Matth. 3. and it was ratified by all the blessed Trinity as by the immediate descension of the Spirit of God upon Christ in the likenesse of a Dove who was the person baptized with a voice from God the Father out of Heaven saying this is my beloved Sonne in whom I am well pleased So that Christ God the Father and God the Holy Ghost did sanctifie and confirme this ordinance not only to all those that had beene baptised by Iohn and Christs disciples who were also baptized by Iohn but to all those in all future ages that should be baptized by Christs disciples and all his faithfull Ministers which hee sent into all nations to preach and baptize them Matth. 28. to all which hee promised his presence to the end of the world So that I am most assured all good Christians beleeve that Christ was well baptized and if he was well baptized it cannot be denyed but that all those that were baptized by Iohn and Christs disciples were all likewise well baptized and were all good Christians for both Iohn and the Disciples had their commission from God and Christ himselfe for their so doing and therefore if any authority from Heaven and a speciall command from God and a mission from him be of any force to ratifie and ascertaine any ordinance then the baptisme of Iohn and Christs disciples was authenticke and all those that were baptized by them ought to have beene taken notice of by my brother Burton and all the Independents as formed into a church or churches except they doe indeed beleeve that Christ the King and head of his church with his blessed Apostles and all his seventy Disciples whose names were written in Heaven and all those multitudes of men and women that administred unto him and followed him of whom hee gave this testimony Matth. 12. ver 49 50. Behold my mother and my brethren for whosoever shall doe the will of my father which is in heaven the same is my brother sister and mother except I say they beleeve all these cannot make up a formed Church or churches which were impiety to thinke Now I referre it to the judgement of any well grounded christians whether or no they doe not beleeve that the great Pastor and Shepheard of our soules Christ Iesus with his mother brethren and sisters with all those that heard the voice of this their Shepheard and knew it and therefore followed him and beleeved in him with all Johns Disciples and those that were baptized by his and Christs disciples Ministry cannot as well make up a formed church or churches as any of our new formed congregations with a Pastor and Teacher and a few other of their conceited Members I am fully perswaded that upon due deliberation they will say they can see no good reason but that Christ the chiefe Pastor of his sheepe and so many true beleevers and Saints with him should not all of them as well make up a formed church or churches as ten or twelve in one of our new congregations and therefore that they ought to have beene taken notice of by my brother Burton and those of his Fraternity as formed into a church or churches which notwithstanding they doe not asserting in expresse termes that they take no notice of them as formed into a church or churches which if it be not the highest point of blasphemy and temerity I know not what either blasphemy or rashnesse is in any The Ildependents have unchurcheâ all the reformed churches and all churches but those of the congregationall way and now they unchurch all those glorious Christians that were baptized by the Baptist and Christs disciples wee saith my brother Burton in the name of them all take no notice of them unlesse formed into a church or churches So that wee may not wonder at least wee may not take it in ill part that they unchurch us and deny our churches here in England and all other reformed churches to bee formed churches after the New Testament forme for they say the same of Christ and all that beleeved in him and that were baptized into him whiles hee was upon earth affirming that they were not formed into a church or churches So that having so good company we may the more quietly sit downe when wee are so like our Master and his Disciples and Followers of all the which they say they take no notice of them as formed into a Church or Churches These words may not slightly be passed over Wee saith my brother Burton take no notice of them unlesse formed into a Church or Churches c. What men ordinarily take no notice of they slight or little regard especially if they speake those words from the judgement of deliberation and not upon extemporary passion or except they be in very great haste and then they may be somewhat excused if they passe by their best friends and take no notice of them otherwise if they speake it out of seriosity that they take no notice of men it is as much as to say they slight them regard them not or despise them But I have a better opinion of my brother Burton though he thinketh very unworthily of me then that hee should slight his best friend Jesus Christ and take no notice of him and his disciples and all the beleevers in Christs time especially when hee pretends That hee onely labours to set him up upon his Throne as King and counts all his dissenting brethren from his wayes enemies of Iesus Christ and his Kingdome I say in this regard I harbour a more favourable and a more charitable opinion of my brother Burton then that upon mature deliberation and serious thoughts he should take no notice of Christ and his Apostles and Followers and of all the faithfull baptized by Iohn and Christs disciples as not formed into a church or churches and yet these are his words we saith he take no notice of them as formed into a Church or Churches I therefore conceive more venerably of him as that it was in his haste when he thus spake and printed for so hee intimateth in his learned Epistle to the Reader therefore saith hee I hasted at length as fast as before I was slow if possible to recover our brother a charitable Gentleman toward a brother though not well advised It seemes here was some tumour began to grow and made him giddy and run like a chicken without a scalpe which needs timely lancing to prevent some inflammation to a head whiles the humor flows in so fast to use some of his own Rhetorick This humour of his made my good brother idle-brained and occasioned him to make more haste then good speed certainly it either perverted his judgment or put him into a lunacy or into one of his odd dreams for otherwise he would have taken notice if not of those multitudes baptized by Iohn and Christs Disciples atleast of Christ
himselfe his good Friend his Lord and Master the King of Saints and King of Kings the mighty Potentate the sole and only head and Lawgiver and Governour of his Church I say if he had not been in very great haste indeed and giddy withall in his brain or in some distraction He would have taken notice of Christ and have thought him and his blessed Apostles and seventy Disciples and those likewise that were baptized by John with Christs Mother Brethren and Sisters worthy to be esteemed a formed Church or Churches yet he and his brethren passe by them all saying we take no notice of them as formed into a Church or churches so that it is no wonder they at this day take no notice of our Churches and that they absolutely deny them to be formed into a church or churches after the New Testament forme when they do the same to all the beleevers in Christs time Surely that Subject that should passe by his King and Soveraign and all his retinue and Courtiers and take no notice of him and them and should yeild him no reverence would be thought crased in his brain especially if he should in a slighting manner say He tooke no notice of them And all men that should hear such an expression from him would not onely judge such an one a very unbred man and an uncivill fellow but that deservedly he ought to be taught better manners And without doubt a King that should understand of such a Subject if he at any time had need of his favour would reply unto him Sir you woud take no notice of me and my servants go now to those for help that you think worthy to be taken notice of As the Lord said unto the Israelites who when they were oppressed by their cruell enemies and came then flying unto him for his assistance Go saith he to your gods that in your prosperity yee served and seek help from them And truly if the businesse be seriously considered this my brother Burtons and his associates dealing with Christ and his Disciples and Followers is not altogether unlike the dealing of the Israelites with the Lord at least in words For in plain termes they say we take no notice of them as formed into a church or churches so that Christ and his Disciples are very little beholding to those of the congregationall way Certainly the man was in very great haste when he uttered these words or exceedingly distemperd in his brain for otherwise Christ had been worthy to have been taken notice of if his followers had not Our Saviour speaks of some that at the last day shall say unto him Lord Lord have we not preached in thy Name and in thy Name have we not done wondrous works Mat. 7. ver 22 23. To whom Christ saith he will reply Depart from me I know you not And doubtlesse if my brother Burton and his complices deeply repent not of these their words and of all their evill dealing in seducing and mis-leading of the poor people and of making rents and schismes in Church and State but shall still persevere in the errour of their wayes and will not yet take notice of those multitudes baptized by John the Baptist and Christs Disciples and of Christ himselfe and his Followers nor of their brethren at this day through all the Reformed churches as formed into a Church or Churches it is to be feared that whatsoever both he and those of his party shall pretend As that they have preached in his name and done wondrous works in gathering of new churches and preaching up the congregationall way and publishing of new truths and setting up of new lights and placing Christ upon his Throne I say whatsoever they shall in this kinde pretend Except they all repent of this their wickednesse and uncharitable dealing towards all their Christian Brethren it is to be feared that Christ will say to them as he professeth he will say to the others I know ye not depart from me ye that worke iniquity and they all likewise perish For what can any man that hath not resigned his understanding think lesse of this so weighty a businesse but that Christ may say unto them at that day You have taught it in your congregations and printed in your bookes set forth by authority by all your consents and that upon deliberation that you take no notice of all those multitudes that were baptized by John and my Disciples to be formed into a Church or Churches These will he say are your owne words and that in capitall letters nay you deny them to be Christians for so J. S. speaketh page 8 and 9. in the name of all the brethren giving many reasons there to the contrary asserting that by the baptisme of John they were not made Christians much lesse cast into a church mould according to the New Testament forme and least of all that they were all Members of one Christian church at Jerusalem These are his expressions For which he hath been much applauded by all of that fraternity who usually say of him when he rideth through the streets there goeth he that beat up Doctor Bastwicks quarters approving of this good worke of his in unchristianing all those that beleeved in mee and were baptized by the Ministry of my servant John the greatest Prophet that ever was borne of woman and sent by me and my father to baptize them And of Mr. Burton they never speak but in high praises blessing God that he hath answered Bastwicks Book which he writ in defence and maintenace of my honour and for the reputation of all that beleeved in me and were baptized in my name So that all those books that were set forth by those of the congregationall way to my dishonour and the disrepute of my followers are approved of by you all and in them you say you take no notice of those multitudes that were baptized by John as formed into a church or churches Now amongst those that were baptized by John I was one and my Disciples and my Mother and my Brethren c. So that you slight us all and take no notice of us as formed into a Church or churches that is in plain words you are ashamed of us and deny us Now those that are ashamed of me and deny me before men and take no notice of me and my Disciples and of my Brethren and Sisters and Mother and of those that beleeved in me and followed me whiles I was upon the earth to be formed into a church or churches I will be ashamed of them and deny them and take no notice of them before my Father in Heaven to be formed into a church or churches For he that despiseth my Disciples and my Followers despiseth me and he that despiseth me despiseth him that sent me Yea whosoever shall despise one of these little ones that beleeve in me it were better that a milstone were hanged about his neck and that he were cast into
Which the Lord preserve his people from and put it into the hearts of the great Councell of the Kingdome and all cordiall and understanding men to oppose with all their might as they love the peace of Church and State and the establishing of the true religion in these three Kingdomes and the propagation of the Gospell to the worlds end all the which the whimsicall opinion of Independency will hinder which indeed tendeth to no other end but to bring in an Anarchy and a confusion of all things and the setting up of Athisme or a Pantheon of all Religions to the great dishonour of God and the disturbance of our Church and State and the alienating of the nighest allyes one from another and to the distraction of all men as our small and little experience of that way hath by wofull tryall and dayly experience taught us And this shall suffice to have spoke of the second branch of their definition in discovering the absurdities of it and the impossibilities of attaining such a church as that sets down and the great inconveniences with the unsupportable bondage that would necessarily ensue upon it to all such as should subject themselves to such a Government as the Independents would bring into the world I now come to the third part of their definition viz. Their particular explicite holy Covenant which they not onely call the form of a Church but make it an holy Ordinance which it cannot be for the reasons above specified as having no warrant from God our father nor no example in any of the primitive Churches who had no other but the generall Covenant which all the Presbyterians allow as it is authorized by God himselfe though they reject that particular explicite Covenant brought in by the Independents as being an humane Ordinance which all Christians in Gods service ought to abhor as not commanded and injoyned unto them by the King of his Church Christ Jesus whose voyce onely they are bound to hear and who alone they are to set up as King upon his Throne who is their Lawgiver and mighty Councellor and the sole governour of his Church and Kingdome And should it be accorded and granted to the Independents That this their particular explicite Covenant were indeed the forme of a Church as they would perswade the people then all the primitive and Apostolicall Churches as well as all the reformed Churches at this day in the world besides their own congregations were not true formed Churches which were a great wickednesse and impiety to aver and maintain But besides this their unwarrantable Covenant which they make the forme of a Church they require of all such as will enter into Church fellowship with them many other pretty things which they hold not onely requisite but Gods Ordinance also as First That they should walk some weeks moneths and perhaps years with them for a proof of their conversation and for the tryall of their behaviour and manners and except they can please the whole church there can be no admittance at last Secondly after their good liking of their carriage they injoyn them to make a publike confession of their faith and if that dislikes them they cannot be admitted Thirdly after this they require of them to bring in the evidences of their true conversion as the time when the place where and the manner how all which if the congregation approve not of as sufficient they cannot be yet admitted Lastly they that are to be admitted must have the consent and approbation of the whole congregation both of men and women or else by their Charter they cannot be admitted into Church-communion with them All these things as I am able to prove they require in some of their Congregations before any can be admitted as joynt members amongst them never a one of the which conditions or injunctions not withstanding hath either precept or president for it in all Gods holy Word And therefore it is an unsufferable flavery that they impose upon the people besides this their particular explicet covenant which they make the form of the Church which should they onely require without any of their o'her grolleries were a bondage too unsufferable for in that their Covenant as I have been informed by some of them when in familiar manner and in the time of our friendship I desired to know the method of admitting of their joynt members and especially what the Covenant imported and what they promised in it and what by it they were tyed unto and for answer they replyed that three things were contained in this their holy explicite Covenant First That they promise and by this Covenant binde themselves to each other in all Church fellowship as to be helpefull one to another in all things and especially to their Pastors and to stand one by another without desertion of each other and that in the greatest dangers and difficulties and to yeeld obedience and willing subjection and conformity not onely to those truths that are now imbraced and entertained amongst them but also willingly to submit themselves to all such New Light for the future that God shall by his Word and by the Ministry of their Pastors discover unto the Church This as I have been informed by the Independents is the first thing they require of those that are to be admitted as members and which they promise and Covenant to performe The second thing contained in the Covenant is That if they be single persons either batchelors or maidens widdows or widdowers they may not marry without the consent of the Church The third thing contained in this their holy Covenant is That they may not remove their habitations and dwellings though never so advantagious unto them for their traffick and tradings into any remote place from them without the consent of the Congregation and some other things there are comprised under this Covenant which they keep among themselves as arcana regni as secrets of their Kingdome all the which if they be seriously looked into contain in them so many mysteries of Iniquity yet all of them exceedingly advantageous unto themselves they all tending to the strengthning of their partie and the more corroborating their combination as those that are judicious have well observed But were there no other slavery and bondage in their whole religion but this of their covenant and of the appertinances belonging thereto as amongst others their blind obedience there was never yet a greater yoak of servitude put upon poor people under Antichrist himself and the truth is as the Papists oft times scoured over old holy dayes with new ceremonies and solemnities and put them upon the people to be observed as new ones even so the Independents furbush over old errors with new varnish to make them more specious to the deluded people and bring them in as new truths and set them up as new Lights when they are nothing else but ancient errours and very Popery it selfe in a new attire as
words which I have set downe at large omitting many other such expressions the summe of them briefly is this that all the Ministers of the Church of England that are not in their combination doe deny disclaime and preach against Christs Kingly Government over mens consciences and churches and are no better then the persecuting Jewes that made a mocke scorne and ludibry of Christ and that all the people under their Ministry are men unconverted or at least converted but in part wanting the maine thing to wit Christs kingly office men visibly out of the covenant of grace who have not so much as an outward profession of faith who deny Christ to be their King to whose persons and infants the very Sacraments and seales of grace with all church communion may and ought to be denyed Now I referre my selfe to the judgement of all learned and impartiall Christians whether there can be uttered with the tongue or pen of men any more injurious unjust raâlings and revilings or more untrue and false accusations against their brethren For all those godly Christians through the thrâe Kângdomes can witâesse the contrary who by the pâeaching of the Word and Gospel have beene converted by the Ministry of the chuâch of England Yea the Independents themselves and my brother Burton if they will no belye the truth must acknowledge next under God their conversion to the Ministers of the church of England for none but converts and beleevers are to be admitted into their new congregations and I never yet heard that the Independent Ministers converted any and therefore when my brother Burton accuseth all the Ministers and beleeving people of the church of England to be enemies of the Lord Jesus when they all indeavour to set him up upon his Throne as King it is a most horrid wickednesse in him and those of his party to beare false witnesse against their Neighbours and so to calumniate and revile the true servants of the Lord by which they come to take the Devils office upon themselves and become all of them false Accuâers of the brethren Raylers and Persecutors and Seducers and therefore no Saints Yea it is ordinary with my brother Burton as can be proved both to speake and print untruths and notorious falsehoods but passing many of them by in some of his last bookes as Truth shut out of doores and in this his Booke called Vindiciae veritatis which may bee more properly stiled Vindiciae mendacii in the 24. page speaking there most maliciously against learned Master Edwards and my selfe hee saith that hee by his pen and preaching and that I by my pen labour to take an order that the Independents shall have no Pulpits to preach in at all Witnesse saith he that late mis-rule at your towne of Colchester upon your bookes and T. E. his preaching by which words of his hee would make the deluded people beleeve that there was some great Persecution stirred up at Colchester against some Independent Ministers there to hinder them from preaching in their Pulpits which is a most notorious falshood the contrary of which is true for the Independents made a mis-rule in the very Church against Master Edwards and openly reviled him in the congregation using many rayling speeches against him and that against all the Laws of Christianitie and civilitie and had almost by their barborous carriage against him raysed a tumult in the Towne to the disturbance of them all had it not timely by the wisedome of some beene prevented So that it may easily be perceived what the Independents would doe against the Presbyterian Ministers if the authority were once wholly in their hands when they so timely begin where their faction is any thing powerfull yet such is the boldnesse or rather impudencie of these men that when they are the only Persecutors of others and the Raysers up of tumults and commotions against the faithfull Ministers of the Gospel they falsely spread it abroad that they are persecuted by us and not suffered to come in our Pulpits as my brother Burton doth here accuse the good people of Colchester and those of Alderman-bury as if they also had shut truth out of doors when notwithstanding it can by a cloud of witnesses from Colchester bee proved that the Independents made the mis-rule and that my brother Burton shut himselfe out of doores at Aldermanbury and yet hee untruly accuseth them of that crime of persecution and this is the generall practise of all the Independents falsely to accuse and calumniate their brethren and my brother Burton and Iohn Lilburne are Masters in this art and therfore surely they can be no Saints without Devils be Saints for so the holy Scripture calleth such I have cited some of my brother Burtons expressions I shall now set downe some of Iohn Lilburnes language concerning both the Ministers and beleevers of the church of England In his Letter to my brother Prynne to omit many of his rayling and violent calumnies there against the Ministers hee saith that they are the sworne enemies of Iesus Christ yea the profest enemies of their anoynted Christ and in his one of his Pamphlets which he made in prison which he lately againe set forth upon more mature deliberation hee hath many most unchristian bitter and unsavery expressions and so apparently untrue that every child can say hee is a notorious calumniator and Lyer Some of them I will here set downe amongst other things hee speaketh of the church of England and of the faithfull hee thus uttereth himselfe affirming That the Church of England is a true whorish Mother and that they that are of her were base begotten and bastardly children and that shee neither is nor never was truly married joyned or united unto Jesus Christ in that espousall band which his true churches are and ought to be bnt is one of Antichrists nationall whorish Churches and Cities spoken of Revel 16. 19. c. That the Church of England is false and Antichristian and as shee is a false and Antichristian church shee can never make true Officers and Ministers of Iesus Christ and absolutely denies that conversion and confirmation and building up in the wayes of God are wrought by the Ministry of the church of England for how saith he can they build them up in that which they themselves are ignorant of and enemies unto for as Jannes and Jambres withstood Moses so doe these men also resist the truth c. and further asserteth that as hee hath taken paines by the word of God and demonstrable arguments grounded thereupon to prove the church of England antichristian so hee promiseth to all the world that hee will in the strength of the Lord of Hosts for ever separate from Church Ministry and Worship of England and all and every one of them as Antichristian and false And concludes that all the Ministers of the church of England are not true Ministers of Christ but false and Antichristian Ministers and that our
Religion neither is the true Religion nor that it leads men the true way to salvation And affirmes that hee groundedly and absolutely denies that either the Church of England is or ever was a true Church innumerable more such sentences might be produced out of this Pamphlet to this effect and from many such premises as these hee exhorts all good people that are in the bosome of the Church of England as they love their own inward peace and spirituall joy to withdraw their spirituall obedience and subjection from her Now here againe I appeale to all judicious Christians what the Devill the Accuser of the brethren could have spake more raylingly and falsely against the faithfull servants of God both Ministers and people then what Iohn Lâlburne in the name of all those of his Fraternity hath uttered against them all Surely if any Enemies Persecutors Raylers and Revilers of the people of God and false Accusers ever lived upon the earth they are those of the congrâgationall way and therefore they are no Sâints Yeâ when they write most mildly against the Presbyterians they call them Lyons Beares Wolves Tygers and in their ordinary language in towne and countrey they never see almost any Minister passâ by them but they call them Baals Priests the lims of Antichrist the Antichristian brood the Devils Ministers Presbytyrants with a thousand other words of conâumely and of all their Presbyterian brethren both Scots and English they speake of them most shamefully upon all occasions terming them sonnes of earth sinners carnall people enemies of Christ Jesus and his Kingdom nay they revile us in the open streets when we passe by them and all that I now say the Independents themselves cannot deny to be most truly related by mee and their very bookes and all their Pamphlets are now in the hands of the people and daily read by them and they all can witnesse for mee that I have wronged them in nothing by all which that part of my Minor is sufficiently proved that all the Independents are notorious Raylers Revilers and false Accusers and therefore no Saints nor good Daemons but such as ought to be separate from and not to be communicated with in holy things as not formed into a church or churches after the New-Testament forme which ought to consist of all visible Saints And that they have caused divisions and offences contrary to the doctrine of Christ is also apparent and that from the great rents schismes and factions they have causelessely made amongst their brethren in church and state having neither Precept nor President in the whole Booke of God for any of their practises and proceedings in their new congregations and therefore this truth also being by the sad experience of all men notoriously knowne wee have a command to shun them and take heed of them as of a company of Seducers and false Teachers who so long as they persevere and continue in these their ungodly wayes they proclaime themseves to be no Saints nor good Daemons but a Generation of vipers and serpents and such as all godly soules ought to have no communion with whatsover their pretences of holinesse and sanctity be And that they are notorious covenant breakers it is most evident and apparent to all that will not wilfully shut their eyes for they have entred into a solemne covenant and oath and that made in the presence of God to labour for a through reformation of Religion in the Kingdome of England and Ireland in Doctrine Worship and Discipline according to the word of God and the example of the best reformed Churches and in expresse words also they have vowed and covenanted in the presence of Almighty God the searcher of all hearts with a true intention to performe the same as they shall answer it at the great day that they will without respect of persons indeavour the extirpation of Popery Prelacy Superstition Heresie Schisme Prophanenesse and whatsoever shall be found contrary to sound doctrine and the power of godlinesse lest they partake in their sinnes and thereby be in danger to receive of their plagnes They have vowed also with all faithfulnesse to indeavour the discovery of all such as have beene or shall bee Incendiaries Malignants or evill Instruments by hindring the reformation of Religion dividing the King from his people or one of the Kingdomes from an other or making of any factions or parties amongst the people contrary to thâs league and covenant And all the Independent Ministers in the Reverend Assembly did faithfully promise unto their brethren and under their owne hands by writing confirme it that they would preach such doctrines publickly only as tended to Faith Repentance and Salvation and that they would not trouble the people with any of those controversies concerning Discipline and Church-government till they saw what Plat-forme of Discipline the Parliament and the Assembly should set downe and solemnly promised also by such a time to bring in their modell and others of the Ministers of the congregationall way when they came out of New-England entring into serious discourse with some of their brethren the Ministers of the Church of England that had suffered much under the Prelates tyrannie and that indeed had indured the brunt and undergone the heate of the day of their cruelty and persecution and of whom they had experience for their faithfulnesse and constancy in the truth I say some of these fugitive Ministers after their returne entring into communication with them and demanding of them what Discipline and Government they intended now in place of the Prelaticall usurpation to establish and set up for answer they told them that their indeavour God assisting them should be to set up a Government according to the word of God as nigh as they could after the example of the best reformed churches in Scotland France Germany and Low-countries whereupon they immediately replying said if this be indeed your reall intention then in the presence of God wee give you the right hand of Fellowship resolving to stand to you and by you faithfully unto the death All that I now relate can be proved by an Iliad of witnesses Notwithstanding all these Covenants Promises and serious ingagements and that in the presence of God they have all of them blake all these covenants and promises made both to God and man and have violated them all and every one of them and have not only neglected to bring in their modell of government though promised by them and againe and againe urged to it but made factions rents and schismes in the Church and preached up the congregationall way and brought an odium and hatred of the Presbyterie amongst the people and most shamefully continually inveighd against their brethren the Presbyterians and all their proceedings and have laboured also with all their might and power to hinder the reformation of Religion and to breake the union betweene the two nations Scots and English and to bring in a toleration of all
Religions under the name of liberty of conscience which tendeth to nothing but profanesse and all licentiousnesse which is against the power of godlinesse and against their solemne vow and covenant made before God and men and therefore all they that doe these things as all the Il-dependents daily doe they are no Saints in Gods Dialect nor good Daemons but a Generation of wicked and ungodly men with whom all good Christians ought to have no communion with in holy things as not being churches after the New Testament form But will some say though some of the Independents should bee guilty of all these crimes yet they are not all to be condemned as equally guilty For answer here I shall make use of my Brother Burtons Learning pag. 16. where indeavouring to make all the Conformists guilty of Persecution hee hath these words the most of the Conformists saith he if not all have had their hands lesse or more either by acting or assenting or by silence or connivence in the persecution of those godly Ministers and people which stood out against the Antichristian usurpation over their consciences inferring from thence that they were equally guilty I have made choyce of his words though it bee a truth and doctrine set downe in holy Scripture and confirmed by the light of nature and by the practise of all nations both Jewish Christian and Heathenish who adjudge Consentors Connivers and Abettors and all the complices in any treason conspiracy wickednesse and malefice as equally guilty as the Actors Plotters or Contrivers as all Histories both divine and humane doe declare and for some examples out of holy Scriptures wee find that although Iezabel was by name the principall agent in killing and persecuting of the Prophets yet all the Israelites are accused as guilty because they connived and assented by their silence unto their death and therefore the holy Prophet saith they have slaine thy Prophets and have brake downe thy Altars and so all the Jewes are adjudged guilty of the death of Christ as well as Herod and Pontius Pilate as consenters and allowers of it and so Christ himselfe accuseth all the Jewes as guilty of the death of all the holy Prophets in that they allowed of their Fathers doings by building the Monuments of the Prophets by which their action our Saviour saith that they allowed of their doings and in expresse words chargeth them as equally guilty the same hee said of them concerning the death of Iohn the Baptist ye saith hee have done to him whatsoever seemed good unto you whereas it is related in the Gospel that it was Herods act who only is said to have commanded that Iohn should be beheaded yet this wickednesse is laid upon all the Jewes as connivers and by their silence consenters unto it and Paul in like manner accuseth all the Gentiles in the first chapter of the Epistle to the Romans and all the Jewes in the second chapter of all those sinnes hee layes to their charge though they were not many of them actors and committers of these haiuous crimes but in that they connived at them and by their silence allowed of them or hindred them not or by punishing the offendârs prevented them not which was the sin of old Ely in not punishing his sonnes for their wickednesse So that by all these examples out of the word of truth and by my brother Burtons own words and learning it is apparently evident thaâ all such as by their silence connive and assent unto any wickednesse persecution rayling or covenant-breaking they are as âqâally guilty as the actors and contrivers Now when all the Iâ ââpendents as well Ministers as people in any of thâse wayâs or in all of them are guilây of rayling reviling seducing and Covenant-breaking and making divisions contrary unto the Doctrine of Christ and of hindring Reformation and of breaking the Union between the Nations of England and Scotland in as much as in them lies it followeth thây are neither visible Saints nor good Daemons and that those Churches that consist of such Members are not true formed Churches after the New Testament forme for they are to consist of visiâle Saints and therefore they oughâ to be separated from and all good Christians ought to have no communion with such Churches in holy things as being mixt Congregations and tagg ragg and such Saints as âob would not set with the doggs of his flock And this shall suffice to have spoke for the proof of my fiâst Argument My second Argument is this Those Congregations and Assemblies whose Members contrary to the example of all the holy Prophets and Servants of God who were ever humble in their own eyes continually falsly and pharisaically and upon all occasions boast themselves of their owne righteousnesse so much condemned in holy writ calling themselves the pretious and holy servants of God the godly party the praying people the onely men of Gods right hand the Saints the generation of the Just hating and despising their poor brethren and are ever plotting against them accounting them as Heathens and Infidels and departing from them as more holy then they all such I say are neither visible Saints nor good Daemons as being by Christ himselfe and the holy Scripture condemned and therefore are not true Churches after the New Testament âorm whose Members ought to be all visible Saints but are mixt Congregations with whom truly godly souls ought not to communicate in holy things But all the Congregations and Assemblies of the Il-dependents are such as consist of such Members Ergo they are neither visible Saints nor good Daemons and therefore ought not to be communicated with in holy things but to be separated from by all the truly godly souls For the Major proposition no man can deny it now if the Minor be confirmed then there is no man that will doubt of the truth of the conclusion for that will necessarily insue from the premises The parts of the Minor are these The first That it was ever the practice of all the holy servants of God to be humble in their owne eyes The second That God did ever condemne such as justified them selves and boasted of their own righteousnesse The third That the Il-dependents do both falsly and pharisaically boast themselves when they call themselves the pretious and holy servants of God the godly party the praying people the onely men of Gods right hand the Saints and the Generation of the just The fourth That they do despise their Christian brethren and separate from them as being more holy then they By all which they declare themselves to be neither Saints indeed nor good Daemons nor a Church or Churches after the New Testament forme and therefore ought to be separated from I shall now prove all these parts in order beginning with the first by which the conclusion will be the more obvious to every judicious Reader and I hope to many of the Il-dependents themselves if they will
shall desire all judicious Christians duly to consider both their expressions for all men know that branches either of a vine or tree as we see it in the fifteenth of S. Iohn and in the eleventh of the Romans they are all dependent upon the Vine and root as drawing life and sap from them for being severed and cut off they do forthwith dye and wither Now then if according to my brother Burtons opinion and learning and if his similie be good That there is the same relation between the severall companies in those severall private houses and the whole particular Church in Jerusalem that is between either the branches of the Vine or Tree which ever depend upon their stock or root for sap and life and for the compleating of them then I say by my brother Burtons own concession There were not onely many Congregations of beleevers in that Church but they all of them were dependent of that one particular Presbyterian Church and were all subordinate unto it and were to be regulated and governed Communi consilio Presbyterorum And the same may be concluded out of the words of Saint Hanserdo And whether this be not true or no I refer it to the judgement of all such Christians as have not either morgaged their reason and put it out of their own possession or absolutely sold the fee simple of their understanding and to all such I say as have not been prodigall in eyther of these kindes or have not forfeited all their wit and knowledge and so are to be begged for punies and fools I refer my selfe as most assured they will all say and affirme That my brother Burton with one stroke of this his Phocions hatchet hath cut in two the long thred of all the alribiadian fluent and luxuriant rhetorications to usurpe his own words of all his brethren of the Congregationall way by which they bound and tyed up their ill-shrouded Ill-dependency and by this hath given a fatall stroak to that their Hydra and indeed utterly overthrown their whole Congregationall Fabrick and the same they will conclude concerning Saint Hanserdo Yea I dare in this controversie between us make my brother Burtons and Mr Knollys their greatest friends and my greatest enemies arbiters and judges especially if they be not so wedded to their own resolves and opinions that be they never so adulterated they are yet resolved never to give them a bill of divorce except I say they be men desperately besotted and doting upon their filthy and deformed novelties were they I say much their friends and very much my enemies I dare leave the deciding of this businesse and difference between us unto their judgement and determination And I shall rest most assured and be ever confident if my brother Burtons and Hanserdoes words be true and to be credited and if they both stand to what they have said to wit That there were many companies of beleevers in the Church of Ierusalem and that in severall houses where they did communicate and that all these congregations were but so many branches of that one particular Church which brake bread from house to house or in every house as they both affirme that they will all accord judge and conclude That they both of them have overthrown the Doctrine of Independency and that of the Congregationall way and delucidately proved That the Church of Ierusalem was Dependent and Presbyterianly and Classically governed And withall by that I have now said I hope that Mr Knollys himselfe will in time be convinced of his errour and will not hereafter so boldly affirme That the brethren have not acknowledged it especially when he shall deliberately read what my brother Burton and Saint Hanserdo that faithfull brother and witnesse hath written But as I accused my brother Burton and Mr Knollys before of jugling and of indirect dealing in this so serious and weighty a matter so here I will make it good for First They make all the beleevers of Ierusalem till the receiving of the gifts of the holy Ghost which we read of Act. 2. ver 1. to amount to no more then an hundred and twenty names and so would perswade the poor ignorant people that there were no more beleevers then in Ierusalem which I affirm is a great wickednesse in them both so to betray the truth and to give the spirit of God the lye when it is manifest out of all the Evangelists that there were infinite multitudes of beleevers then in Ierusalem all inhabitants there and when in expresse words in the second of the Acts it is said That there were devout men and true worshippers from out of all the Nations under heaven at that time in that City Secondly whereas it is related in the second chapter That there were three thousand souls at the first miracle and sermon of Peter converted besides many others that the Lord added dayly to the Church ver 47. And whereas it is recorded in the fourth chap. That there were five thousand men more converted by another miracle and Sermon and whereas it is storied in the 5 chap. upon the miraculous and fearfull death of Ananias and Saphira his wife and through the other signs and wonders the Apostles wrought that beleevers were more added unto the Lord multitudes both of men womeÌ v. 14. mark I pray the expression it is said there were multitudes now multitudes among the Romans and in all nations is ever taken for turba or agmen a great company that is for a great Assembly or Congregation and here the word of God affirmes in the plurall number That by that miracle and by those other wonders of the Apostles multitudes both of men and women were added to the Lord that is to say many more great Congregations and Assemblies of beleevers then were before were added to that Church in Ierusalem all this I say is evident out of those words And whereas it is farther related in the sixt chapter ver 7. that the word of God increased and the number of the Disciples multiplyed in Ierusalem greatly and a great company of the Priests were obedient to the faith And whereas in divers other places of the Acts it is witnessed that there was increase upon increase of beleevers in that Church And whereas in the 21. of the Acts it is recorded that there were many ten thousand beleevers there all Inhabitants my Brother Burton and Mr Knollys in their enumeration of the Beleevers in Ierusalem at first and last make them but five thousand in all My brother Burtons words are these Growing saith he from an hundred and twenty Acts 1. 15. to three thousand more chap. 2. ver 41. and then in all five thousand chap. 4. ver 4. and all these but one Church Master Knollys his words are these Page 8 Those places in Matthew and Mark and Luke saith he tell us of very many who were baptized by John and by Christs Disciples but do not declare how many
speakes of as all the learned wil easily by his expressions perceive but hee is a meere novice in all divine learning and al good literature a fellow very wretched worthlesse and such an one as deserves to be exploded out of the schools of the learned and to be thrust out of the society of all orthodox and conscientious honest Christians and indeed if he were dealt with according to his merits hee deserves to be spewed out of the seven new churches of whom before I come to my reply I will take liberty to say yet a little more and as of him so of my Brother Burton and Master Knollys that as they are fratres in malo so they are equally guilty of the same sacriledge unrighteous dealing foras I. S. so they also rob the Church of Ierusalem of all those Members that were converted by Iohn the Baptist Christ himselfe and his blessed Apostles and Disciples before Christs death as is manifest from their words quoted before and from I. S. his scruples hee speakes of page 8. and 9. where hee unchurches and unchristians all those that were converted by Iohns and Christs ministry hee also with them with-holds the truth from the people in unrighteousnes and as if that had not been enough in the words I have now quoted out of the tenth page besides his denying that I have proved my first Proposition which indeed is a meere Presumptiou and begging the question to use his grollish expression hee to all his iniquity adds transgression and sinne which is the height of wickednesse accumulating error upon error as will frequently appeare for here againe hee first cuts off all those that were baptized by the Baptist from the Beleevers in Ierusalem whom hee deridingly cals Iohns disciples and converts Secondly Hee affirmeth of them all that they stucke in Iohns Baptisme and were but temporary Beleevers and ceased to walke with Christ Thirdly Hee affirmeth that those that were baptized by Iohn the Baptist did afterwards disperse themselves into severall countries And fourthly Hee asserteth that those that did continue at Ierusalem did gradually grow up into church fellowship Every one of the which assertions of Sir I. S. howso ever they are presumptuously laid downe by him as so many certaine and infallible truths yet I attest there is not the least warrant for any of them in the whole word of God no not so much as a shaddow of any authority to cover or colour them over yea they are all as egregiously and notoriously erroneous as they are uncharitable for they are all contrary to the word of God and to the law of love and kindnesse which thinkes no evill yea they contradict the revealed will of God as wee shall see in some particulars for whereas hee arrogantly amongst other of his false assertions saith That those that did remaine in Ierusalem did gradually grow up into Church fellowship as if they had not by Saint Iohns Ministry been made perfect Christians I say this is contrary to the expresse words of our Saviour Luke the 7. where hee giveth this testimony concerning all those that came out of Ierusalem to Iohns Baptisme all which were Inhabitants and innumerable companies for the Scripture saith Matt. the 3. and Marke the 1. That Ierusalem went out to him and they of Ierusalem that they justified God and rejected not his counsell against themselves to their owne destruction as the Pharisees and Lawyers did but they embraced Gods mercy to their salvation So that by Christs own testimony and witnesse the Pharisees and Lawyers onely excepted all the other were good and perfectly made Christians and in such a Church fellowship as with which they grew up to a perfect stature without any new Church-fellowship and therefore I. S. not onely saying that they were temporary Christians and ceased to follow Christ but that those of them that remayned in Ierusalem did gradually grow up in Church-fellowship afterwards in all hee saith I affirme hee giveth the spirit of God the lye who hath recorded the contrary as that they were perfect good Christians as having not rejected the counsell of God to their owne perdition but imbraced the promises to their salvation so that they were all by Iohns Ministry very well instructed in their duty in all respects Therefore both J. S. my brother Burton and all the Ill-dependents are most abominably wicked thus with their scriblings to unsettle the minds of the people ever pratling about a kind of Church fellowship of which they have neither Precept nor President in all Gods holy Word and which they themselves could never declare unto the world what it was and âet they are ever babling of this Church-fellowship unchurchying all Churches but their owne because forsooth in their opinion they are not cast into a Church mold after the New Testament forme nor are not in church-fellowship whereupon they rashly proclame us all enemies of Iesus Christ and his Kingdome and it is no wonder that they thinke so contemptuously of all those that were baptized by the Baptist and that they judge so wickedly of us all for I. S. saith in the words above cited which is another of his great errors that it is suspicious that the three thousand converted at once were not so soone instructed in church-fellowship as converted These are his expressions From which I gather that Sir I. S. and all his complices are a generation of men very censorious and that they are creatures full of jealousies and causelesse suspicions and therefore that they ought by all good men to be shunned and avoyded as both dangerous and treacherous for here wee see they suspect those very three thousand converted by Peter as not well instructed in church fellowship notwithstanding in the very same chapter it is related that they were all well taught their duties both towards God and one towards another truly if ever any people were wel instructed they all were in whom all the acts fruits of faith are evident for wheresoever it comes it purifies the hearts of al those to whom God hath given it Acts 15. as here it is manifest it did it in that the soules of all those converts being pursued by the guilt of their owne sinne in crucifying the Lord of life and being sensible of the wrath of God due unto them for this their sinne their consciences also accusing them and aggravating unto them the haynousnesse of it it made them all fly unto Christ and roule themselves upon him and wholly rely on him for mercy and forgivenesse and wrought love also in them all toward God and Christ and charity one towards another the effects of which are set downe by the Holy Ghost and fully recorded in the second chapter verse 42 43. who saith That they continued stedfastly in the Apostles doctrine and fellowship and in the breaking of bread and in prayers and that all that beleeved were together and had all things common and sold their
possessions and goods and parted them to all men as every man had need and that they continued daily with one accord in the Temple and that they brake bread from house to house and did eate their meat with Gladnesse and singlenesse of heart Thus the Holy Ghost describeth those three thousand converts unto us as not onely skilfull in the theory of church-fellowship but also exceedingly well verst in the practicall part of it whether therefore in this particular also in that J. S. saith it is suspicious that the three thousand converted at once were not so soone instructed in Church fellowship as converted when the Scripture reporteth the contrary it be not to give the Spirit of God the lye I leave it to the judgement of all the godly and impartiall Râaders who I am confident will give their verdict against I. S. For certainly there is no act of church fellowship that was omitted by them and although I love not such as will groundlessly be suspicious as I. S. is here and those of his Fraternity yet I am confident the Independnnts will never be induced to imitate the example of those three thousand and I have very good reason to make mee continue in this beliefe for what I already know in their daily practises and therefore they are rather to be suspected that they are not well instructed in church fellowship they make notwithstanding so great a noys about therefore whether this be not a great temerity in these men thus upon all occasions not onely to censure their christian brethren that live harmelessely by them but to suspect all those that were converted by the Baptist and the Apostles themselves before Christs death yea and to suspect even those three thousand also that were converted by Peter after Christs ascension and to adjudge both Pastors and people to bee all ignorant what church government and church fellowship was I leave it likewise to the judgement of the prudent advised Reader And yet this is the daily practise of al the Ill dependents thus to speake of them all as if they had not learned their lesson as well as the congregationall Predicants and their disciples and knew not how to cast them into a church mold after the New Testament forme and to instruct them concerning church fellowship when not withstanding it is recorded of those Ministers that they revealed the whole counsell of God and whatsoever was needfull to be knowne or practised by all christians to the end of the world Acts the 20. and therefore could bee ignorant of nothing that tended to edification and the building up of beleevers in their most holy faith But yet notwithstanding I. S. and his brethren are still full of suspicions and yet never satisfied in any thing that can be produced out of the holy Scripture to confute their erroneous novelties for although I had sufficiently confirmed my first proposition and proved by both Scripture and reasons that all those that were baptized by John and Christs Disciples were good Christians and true Believers and that there were many Congregations of Beleevers in the Church at Jerusalem yet I. S. page 11. sayes He is not satisfied by any thing that hath been alledged by me that the Church of Ierusalem consisted of many Congregations and Assemblies and that upon the scruples before instanced And Mr Knollys in his 11. page affirmeth the same So that it is certain these men are resolved never to be satisfied though things be never so evidently proved unto them And it is no wonder that there is at this day such a brood of creatures in the world for there has ever been a generation of such men in all ages that will never be satisfied Christ the great Doctor of his Church with all his blessed Apostles and faithfull Ministers could never satisfie the Jewes but they ever resisted his spirit Acts 7. Neither can the holy Scriptures now satisfie all gainsayers but they will still be doubting amongst the which Sir I. S. and Saint Hanserdo with many of their fraternity may well be numbred But for all such Christians as whom the god of this world hath not blinded their eyes that they should not see the glorious light of the Gospel of truth I am confident they will be satisfied that I have sufficiently proved that there were many Congregations and several Assemblies of beleevers in the Church of Ierusalem from that satisfaction they will learn to abhor the errors of all the sectaries and straglers of our times and to decline shun their company and fellowship And for all such as they are that will receive the good seed of the word into good and honest hearts I desire ever to satisfie them and not those that are resolved to be ever scepticall and ever learning yet never attaining or coming to knowledge or at least withhold the truth from others in unrighteousnesse And for all such I shall not much study to give them satisfaction as being a company of unreasonable men from whom we ought daily to pray to be delivered for all such the Lord hath given over to strong delusions that they should beleeve a lye because they received not the love of the truth that they may be saved 2 Thess 2. Notwithstanding I say I have very little hope ever to satisfie any such and therefore may be thought to go about an impossible worke if I should indeavour it yet that all men may sâe my fairer dealing with I. S. because he saith that he hath not been satisfied with any thing alledged by me that the Church of Jerusalem consisted of many Congregations and Assemblies I will therefore adde a few reasons more or at least call some of the former briefly to his minde which I am most assured if there were no other in the whole book would perswade any rationall man that there were many Assemblies and Congregations of beleevers in the Church of Jerusalem which if they cannot yet satisfie him I am confident they will satisfie and content others And to the reasons I shall produce I will also adde some testimonies of those of his own party for his farther satisfaction or conviction at least All such as have read I. S. his learned works know that he hath not only cut of all those that were baptized by Iohn and Christs Disciples before Christs passion and ascension from the Church of Ierusalem but razed them out of the Kalender and Roule of the Saints absolutely denying them so much as the very name of Christians all this I say those that have read his scruples very well know They know likewise that he granteth there were three thousand converted by the first Miracle and Sermon of Saint Peter though he uncharitably saith That it is suspicious that they were not so soon instructed in Church fellowship as converted So that here by his own confession we have a very ample Congregation consisting of three thousand and six score persons And in the same
office of Elders or Presbyters in the 14. chapter where it is said that Paul and Barnabas ordained them Presbyters in every Church and therefore they appointed them first in the Mother-church Jerusalem for out of Zion saith the Prophet shall goe forth the Law and the Word of the Lord from Jerusalem yea they gave those Officers their names and invested them all with power to execute their severall Offices as is manifest Acts the 6. and in the 20. of the same booke and in the Epistles of Paul to Timothy and Titus They also had the power of making warre and peace with the Nations and all the Inhabitants of the earth for they preached and published the glad tydings of peace to all such as received the Gospel and denounced warre and death with all manner of judgements to those that obeyed not the Gospel of our Lord Iesus Christ 2 Thess 1. verse 8. and to the Apostles and Presbyters in Ierusalem likewise as to their ultimate and extreme refuge and reliefe and helpe all appeales were made as we may see in the fifteenth of the Acts and in the 6. and in the 9. and in the 15. of the same booke as to the supreme Tribunall upon earth in Gods matters in whose hands all the highest power and soveraigne authority for Ecclesiasticall matters then resided and whose place it was not only to hear the controversies and differences of greatest concernment in Christs Kingdome his Church but also to decide and determine them and put a finall period unto them the which example of theirs was left as a presiâent of imitation to all succeeding ages for Ministers to doe the like upon the like occasions as in that controversie that arose among the Christians at Antioch through false Teachers by whom that heresie was broched viz. that it was necessary to salvation that the ceremoniall Law should be observed and that Beleevers could not be saved without it by which great scandall was given to the weak lewes who by this meanes were alienated from the beleeving Gentiles because they did neglect those Ceremonies whereupon there arose a great schisme and rent amongst the brethren to the disturbance of the Church of God Now for the deciding and determining of this controversie the Christians of Antioch appeale to the Apostles and Presbyters at Ierusalem as knowing that all power was given unto them both Dogmaticall Diatacticall and Criticall yea authoritative and commanding who entring into a Councell and Synod and there debating the busines by Reason Arguments and Disputation and finding by disquisition of the whole matter what was the good will and pleasure of God what hee had revealed concerning the Gentiles and the New Covenant under the Gospel they determined the whole matter according to the written Word of God not pretending any new Revelation or new light or any extraordinary or superlative assistance in the deciding that debate but only exercised that ordinary soveraigne power in the church of God which God had invested them with and given unto them in his holy Word the rule and square of all Doctrines and not onely unto them but to all his faithfull Ministers his servants to the end of the world and in the deciding of this controversie they first shewed and put forth their dogmaticall power confuting and convincing the heresie and vindicating the truth Secondly they declared their diatacticall authority making a practicall Canon or Law for avoyding of scandall and abstaining from such things as gave occasion of it Thirdly they exercised their criticall power and judiciary authority verse 24. condemning and branding those Teachers with that infamous and blacke marke of Lyers subverters of soules and troublers of the Church Fourth and lastly they sufficiently manifested their imparative and authoritative power in sending those Decrees unto the Churches of the Gentiles with doe this and live v. 29. for so much the words imports all which are acts of soveraigne power and authority in all governments whatsoever as the learned know which when they resided in the Apostles and Presbyters of the Church at Ierusalem and were exercised by them there it is sufficiently manifest that all the power of government likewise remained and resided wholly and solely in the Apostles and Presbyters hands and that they exercised it by joynt consent and the Common-councell of them all for all acts of government ever run in the name of all the Apostles or in the name of the Apostles and Presbyters Lastly they had the disposing of the treasury of that Church in their hands as all the Presbyters of all the other Churches had for they brought the monies alwayes to the Apostles and laid them downe at their feet as it appeareth Act. 4. and afterwards all the monies and almes were sent to the Presbyters through all Churches as in whose hands the soveraigne authority lay which they never gave out of their hands or relinquished but upon all occasions gave directions to their severall Deacons how to distribute them for the good of the church and for the common emolument of the poore Saints for otherwise to what end should the almes and benevolences of the Gentiles be sent unto the Presbyters in the churches in Iudaea if they had not beene the men in authority in those churches and to whom the government of them belonged and who only and wholly had the disposing of them Now then when the contribution and releefe was sent unto the Presbyters of the church in Ierusalem as wel as the other churches it followeth that they and they only had the power and authority in that church which they ever exercised by the joynt consent and common councell and agreement of them all for it was sent unto all the Presbyters in every church and therefore they were in common to dispose of them Now before this reliefe was sent thither and long after that as the story of the Acts declareth most of the Apostles resided there and all the Apostles were Presbyters as the Independents themselves doe acknowledge and the same Scripture that relateth that the almes and reliefe were sent speaking in the plurall number saith they were sent unto the Presbyters now they were all Presbyters and therefore they were sent unto them in common and if wee observe the Dialect of holy writ through the whole story of the Acts wee shall find for the most part if there be any mention made of any act of government that either all the Apostles or some more of them are ever made mention of to be the chiefe Moderators and prime Agents in the busines which was never carried by any one of them or by the multitude or people and it it is credibly beleeved that most of the Apostles resided in Ierusalem or in Judaea till after the Councell and Synod at Ierusalem Act. 15. and for the Apostle Saint Iames it is the opinion of most of the Ecclesiasticall Writers that hee continued President of the Presbytery in Ierusalem his whole life time
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 Eldârs 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 diâpute 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
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
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 âreformation 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 quâry 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
same word is used Matth. 19. 5. For this cause saith our Saviour shall a man leave father and mother and ãâã ãâã ãâã ãâã ãâã shall cleave to his wife Now saith he we know that a man cleaves to his wife by a covenant and therefore why not so to the Church If he had said why not so unto Christ he had said something to the purpose for we are married onely unto Christ and not to the Church knowing that the Church is Christs Spouse and Christ is the Churches Husband and we are married unto Christ and not to the Church and one to another neither did any Christian yet ever deny but that all those that would be joyned unto Christ and so be received into his house and family and be subjects of his Kingdom they must take the oath of Allegeance unto their King Christ and therefore must enter into his house which is his Church by the covenant of Baptism this I say all men accord unto when men are first admitted into the Church And this covenant I say all that will be Christs Disciples and of his Kingdom and Family must take before they can be admitted But that they should after they are baptized enter into another particular explicite covenant and by that binde themselves to the Church I affirm there is neither precept nor president for it in all the holy Scripture either of the old or new Testament neither is there any such mystery in the Greek word ãâã ãâã ãâã ãâã ãâã as to imploy so much for we know the same word is used in the eighth Chapter of the Acts verse 29. Where the Spirit said to Philip go neer and joyn thy self to this Chariot Where the word joyn in the original is ãâã ãâã ãâã ãâã ãâã by the which word Philip did not understand that he must joyn himself to the Eunuchs chariot by a particular explicite covenant No more ought any wise man to conceive that when Paul assayed to joyn himself to the Disciples that by that he would have taken a particular explicite covenant of Church fellowship This is nothing else but to beg the question and to amuse the simple and to deceive them by taintering the words of Scripture and stretching them beyong their native signification to make them fit for their occasions that they may juggle the better to delude the poor people which is a great wickednesse in these men thus to trisle about words till they loose the Truth which is the substance to the destroying of their poor souls The truth is that word is often used in the holy Scripture and is used metaphorically as being taken from Joyners and crafts men that joyn many things together by Glew And âo ordinary discourse it intimates a close joyning whether natural as a branch to the Vine or an arm to the Body or artificial as when two sticks are joyned to become one in Ezekiels hand Ezek. 37. As when Masons joyn stones together or Carpenters timber to make a house But that this word joyn should alwayes imploy a particular explicite covenant to any Church or Congregation when any man takes on him a new relation to it and is made a member of it I affirm there is not one example of it in all the Word of God and as for any command that every member of a Church should do it there is none And therefore it is a meer Will-worship and one of their own Traditions and ought to be abandoned of all Christs Disciples and with so much the more detestation because they make it one of Gods Ordinances and part of his Service and Worship and the very form of a Church whereas it is a batch of their own leven by which they have of late much sowred the Truth But as I said before so I say now again that Christians are to swear fealty onely to their King and Lord Christ Jesus who is their husband and who is the onely Master of his own House and Church and whose voice is onely to be heard and whose Laws are onely to be obeyed and listned unto we swear no allegiance or fealty to the Church for we are all his servants domesticks and have no authority one over another to impose Laws upon each other or to enter in to any covenants amongst our selves without a special command from Christ And as when Stewards of Princes or Noblemen take any in to their masters families they swear them onely to their lords and masters we never hear that the servants enter into any covenant among themselves or joyn or unite themselves in covenant one to cleave unto another Such proceedings amongst servants would never be allowed or tolerated amongst men it would be thought rather a conspiracy or a confederation to do mischeif if they should attempt such a thing As when those men enterd in to a covenant amongst themselves that they would neither eat nor drink till they had killed Paul yea it hath ever been observed in all countreys That when servants began once to combine together and to joyn themselves by secret covenants they have alwayes plotted mischeif and therefore there hath been special care used to prevent such conspiracies And all men may well perceive by this their covenanting in their new gathered Churches what it tends to if God of his infinite goodnesse prevents not their designe Therefore I say we being Christs domesticks and his Church and being his house and he being the onely Lord of it and our King we are to smite our covenant onely with him and to swear fealty and obedience to him onely and his Laws and we are not to be the servants of men 1 Cor. 7. And therefore the Lord saith in Malachi the first If I be a father where is my reverence if I be a Lord where is my honor How is it that ye obey me not We are onely therefore to obey his voice and not to regard the traditions of men or to serve God after the commandments of men Now then when the Independents impose this their covenant upon the people as a part of Gods worship and will not admit of any into their new Churches without entering in to this conspiracy I say by all their proceedings in as much as in them lies they dis-throne Christ in preferring their own laws before his wherein they commit a detestable wickednesse And this shâll serve to have spake concerning the fourth quere And now I come to the fifth of womens votes whether they are to be admitted in elections To which my Brother Burton thus replies Page 15. We saith he tie not the keys to womens girdles And I. S. page 19. But as for this of womens voting in the Church saith he we have no such custome nor any of the Churches of God that I know Thus he For answer to both my Brother Burton and I. S. I say thus much That they cannot be ignorant of the practice of the Churches in many of which and those the
as my Brother Burton sayes be the Gospel form of a Church and the Church of Jerusalem wanted that part of discipline then it was not a formed Church but so he speaketh of it in the tenth page where I observe a notable contradiction to usurpe his one Language And here I leave him a while to reconcile it But now to speak breifly by way of answer to these my Brother Burtons grolleries First Whereas he joyning with the Papists unchristians and unchurches all those that were baptized by the Baptist he is very erroneous in so doing and dealeth most wickedly and unchristianly with all those glorious Saints for they were as good Christians and beleevers as he or any Independents in the world As who all of them have Christs own testimony for their true faith in him and their unfained repentance towards God which are sufficient characters ever to make any people good Christians and of all them our Saviour saith Luke 7. 29 30. That they justified God and rejected not his counsel against themselves as the Pharisees and the Lawyers did that is all those that were baptized by the Baptistâ repented and beleeved in Christ and imbraced the Promises and therefore by our Saviours own witnesse they were all good Christians as any in the new gathered Churches And therefore my Brother Burton as a notorious Papist and a calumniator ought to be reproved especially by the seven new Churches which hold That all that were baptized by Iohn the Baptist were beleevers and good Christians And this shall suffice to have spake to his first grollery His second is That he makes excommunication the form of a Church as we may see page the twentieth of his Book where answering unto my Argument by which I proved our Churches to be true Churches viz. Because the saving Truth of the Gospel of Iesus Christ was preached received and profest in our Churches To the which Argument of mine he there thus replyes If you saith he mean the whole truth of Christ it is well But do not you know saith he that there dre three special visible marks of a true visible Church The Gospel purely Preached the Sacraments duly administred and Discipline rightly practised All which marks to gather the Church of England for ought I know is yet to seek So that by these words of my Brother Burton it is manifest That in his opinion the Gospel-Form of a Church is to have Discipline rightly Practised So that where Discipline is wanting by his learning there is no true Gospel formed Church But before I answer to this his grollery I will say thus much to my Brother Burton That Discipline rightly practised is not one of the special visible marks of a true visible Church and that for these Reasons First Because the Holy Ghost who better knew the essential marks of a true visible Church then my Brother Burton yet he in setting them all down omitting that of Discipline saith Acts 2. 42. That they continued stedfastly in the Apostles Doctrine and Fellowship and in breaking of Bread and in Prayers So that according to this unerring discription of the essential marks of a true visible Church Wheresoever the Gospel is truly Preached and where the Sacraments are rightly administred and where there is the true Invocation of God which is the third essential mark in Gods Dialect of a true visible Church there there is a true Church although there be no Discipline and therefore I gather that Discipline though a most excellent Ordinance and much to be desired and had long since been obtained had not the Ildependents hindred it makes not for the esse but the bene esse of a Church And I will ever beleeve the Holy Ghost in this point rather then my Brother Burton And withal I will live and die in this opinion That the Church of England is a true Church notwithstanding whatsoever all the Sectaries can say to the contrary because in the Church of England the Gospel is truly Preached and the Sacraments are rightly Administred and the Name of God is truly called upon all which if they were sufficient to make the Church of Ierusalem a true formed Church yea and the first true formed Church according to my Brother Burtons own learning then they are sufficient to make the Church of England a true formed Church But a second Reason to prove that Discipline rightly practised is not the forme of a church is from my Brother Burtons owne words for hee everywhere saith that the church of Ierusalem was a true formed church and yet shee wanted that part of Discipline of casting out corrupt Members so that Discipline there could not then be rightly practised if that church wanted that part of Discipline and if it were not there at all as hee saith and therefore for that marke it does not make for the esse of a church and for the bringing in of a Gospel forme as is said before and which is yet more if excommunication be the Gospel forme of a true visible church then all the Synagogues in Ierusalem in Saint Iohn the Baptists time were true formed churches after the Gospel forme for Synagogue and Church in the holy Scriptures are all one and in all the Synagogues they had excommunication as in many places it is evident and for instance these Iohn 9. 22. For the Iewes had argued already that if any man did confesse hee was Christ hee should be put out of the Synagogue and in the fourtieth verse in terminis it is said that they cast out the young man and in the twelfth chapter verse 35. it is said there that amongst the chiefe Rulers many beleeved in him but because of the Pharisees they did not confesse him lest they should bee put out of the Synagogue Many places more to the same purpose might be produced to prove that there was that part of discipline even in the Synagogues and that in Johns time howâoever it was abused as excommunication daily is amongst all the Sectaries at this day and if we duly weigh and consider all things this part of discipline was taken from the Jewish Synagogues and from them brought into all Christian Churches so that if that part of discipline be the Gospel forme of a true visible Church or one of the essentiall markes of a true visible Church as my Brother Burton saith I shall not need to take a great journey from Ierusalem and Iohn Baptists Churches as my Brother Burton would have me goe to visit all the other Christian Churches to find in them excommunication that Gospel forme of a Church I will leave that journey to their Itinerary Independent Predicants who have nothing else to doe and will content my selfe with the Christian Synagogues and Churches amongst the which John Baptist and Christ himselfe both conversed preached and performed all the offices of true Pastors and in those Synagogues and Churches of Jerusalem in all and every one of them I find the Gospel
have ever pretended an interest in it yea and challenge a right unto it saying that the church of Ierusalem is theirs and which is more they had by usurpation got this church into their hands and had the possession of it and having thus attained unto their designe being backt with great friends some Tobiasses and Sanballets they began to build castles in the ayre and made Fortifications in their braine and laid a foundation in their phantasie upon which they built an Independent Church consisting of no more then could all meet in one place to enjoy all acts of worship in Gods service and pretended that this Church being the Mother-church was to bee an example and paterne to all the Daughter-churches and that all Churches through the world must be governed after that modell and being by the assistance of many Sanballats and Tobiesses much strengthened as I said before they began to insult and to give Lawes of government to all Churches and to gather and set up churches after their owne modell and being much assured of their owne strength they bad defiance to the whole world flinging and casting their Gloves to all their enemies assembled and not assembled whereupon I being a Commander in the Presbyterian Army and taking up the Glove came out against them and by divine assistance reduced this place and tooke it from them which they had sometime unjustly detayned from the Presbyterians to whom indeed it belonged by the right of inheritance and succession I say I having by conquest taken this strong citie from the Independent Vsurpers that now labour to mannage all government by sea and land in church and state pretending they are Saints and that the Saints must governe the world and being in the possession of it I expected that those two confiding Commanders Saint Hanserdo valiant and venerable old Henry being so compleatly armed as he was with his sword and Phocions Hatchet and with his great white basket-hilted beard that both of them assisted also with I. S. would have come out in battell against me and would not have left the field as Van Trump lately left the sea especially seeing in their march they all passed by the church of Ierusalem and having also so great an advantage against mee they being three to one which makes mee conceive that they are all either desperate cowards or terribly treacherous and in that regard are not fit to be Generals and Commanders any longer in so great an Army as that of the Ill-dependents yea this their declining Battell with mee makes me boldly conclude of them that they deale unmanly on all sides for if the church of Ierusalem be theirs and that they have any interest in it or a right unto it why did they not now ingage themselves in her quarrell and fight for her especially when all their Army lay in the field certainly it had beene much for all their honours now to have shewen their valour and therefore they all of them not striking a stroke proclaime unto all the world their want both of animosity and all heroicall vertue and their want also of honesty in that they pretend a right unto that they have no just title or clayme to and for which they dare not fight in that they amuse the people and stirre up factions on every side and all to strengthen their owne party for the making of a groundless combustion in Church State telling the people that they have power and interest in the government of the Church and that authority and jurisdiction only belongeth unto the Presbyters which they ought alwayes to exercise in the name of the Church and thereupon they perswade them that if they relinquish this their right unto the Presbyters they will more Lord it over them then ever the Prelates did and they teach them farther that this right is derived unto them from the example of the Church of Ierusalem and the other Primitive Churches who when they were cast into a Gospel forme as they say the Apostles and Ministers had not the sole power of governing them but the people also were joyned with them and that they are all of them to have their voices both in electing of officers and in receiving in of Members and casting out of any offenders as well as the Presbyters and Ministers and wish all the people to stand and continue in that liberty wherein Christ hath made them free these and such like unsound Principles they season the people with for the inraging of them against the Presbyters and take all occasions to pervert the holy Scripture for the maintenance of their new-found way of Independency and labour continually by shifts and juglings to evade the dint of any Arguments that are brought against them for the proving that the power of government in the church resideth in the Presbyters and Ministers hands both for the admission of Members and the casting of them out as it did in the hands of Iohn Baptist and the Apostles and Disciples who onely had the authority with the Keyes committed unto them by God himselfe and who onely exercised it in their dayes as by innumerable examples may be proved as by that of Iohn the Baptist and the Apostles in the church of Ierusalem which latter example both my brother Burton and J. S. passe by with great silence wherein they deale most dishonestly as I shall by and by make appeare But for the example of Iohn the Baptist my brother Burton set upon that at first pretending to the people that the example of Iohns gathering in of people by his sole authority was not binding because as hee saith it was extraordinary and that the Churches and Assemblies gathered by him were not formedinto Christian Churches these are his words page 16. and that those Churches onely which were put into a Gospel forme after Christs Ascension are to bee a paterne of government unto all christian churches to the end of the world and he saith if we visit them wee shâll find that in them the power of admitting and rejecting Members was not in the Apostles and Ministers alone and for an instance of this hee bringeth in the Church of Corinth 2 Cor. 2. which hee saith is a sufficient President to all churches and thereupon concludes and so perswades the people that the example of Iohn the Baptist in receiving in and admitting of Members by his sole authority cannot bee an example patern to the Ministers under the Gospel to do the same and therefore labours with all his power to evade the dint of that Argument by such turnings and evasions as these telling the people That those Congregations that were gathered by him not being in a Gospel-Form nor moulded up after the New Testament form cannot be bindingly presidential and therefore for our imitation he affirms we must necessarily come to the Christian Churches constituted by the Apostles after Christs Ascension as that one for example the Church of Corinth in which
saith my Brother Burton The people had authority of admitting and rejecting members as well as the Apostles and Presbyters and therefore those primitive and Apostolike Churches onely are to be a patern of imitation to all Christians and Ministers of governing by and not that of the Baptist and by this their craft and juggling and by these fallacious means and unwarrantable wayes my Brother Burton Hanserdo Knollys and I. S. with all the fraternity of the Ill-dependent Predicants having prepossest the people with a prejudicate opinion against their faithful Ministers as if they affected a lordly power over them and more then Prelatical They have I say by this craft so infatuated them that there is scarse left an ear open in many of them to hear the just defence of the Presbyterians or an eye to see or read what they can say for themselves and against all their calumnies which wickednesse and deceitful dealing of the Ildependents itinetary Preachers is unexcusable But because my Brother Burton not onely carps at the example of Iohn the Baptist but likewise at those I brought of the Eunuch of Paul of Cornelius of Lydia and of the Goaler Mr. Knollys also joyning with him in this good service and skirmish the which after that both himself and Absurdo Know-lesse for so he may truly be called had spent their breath and strength to evade and yet perceiving evidence of truth in them so apparently perspicuous as it dazzled their eyes they cry out that those were extraordinary examples and not binding because those being baptized were not admitted or received members into any particular Church but into the Catholike visible Church and therefore say they those examples are not for our imitation we look onely for the example of such Churches as were cast into a Gospel-Form and into the mould of the New Testament-Form Now what a heighth of wickednesse is it in these men thus to trifle for the deluding of the simple people and to pretend unto them that there are divers wayes of admitting of members into Christs Church one way of admitting members into the Catholike visible Church and another of admitting members into a particular Church when in truth there is no difference for he that is a member of any particular Church is a member of the Catholike and so on the contrary as by the examples both ordinary and extraordinary by me produced is sufficiently apparent for they were all admitted after one and the same way and I had two examples of receiving in members into Churches constituted after the New Testament Form as that of Jerusalem and Damaseus both Churches according to the Gospel-Form and there were there three thousand received members at one time in the church of Jerusalem without any of those conditions they require at their members hands and Paul also was received a member of the Church of Damascus upon the same terms that all the rest were and therefore the example is bindingly presidential And these two examples are taken no notice of but are passed by and all the other counted extraordinary by them And the people by this means are deluded and miserably abused Now can there be a greater imposture or deceit in any that pretend unto Religion and honesty then that in these men When they say in their writings upon all occasions produce us some examples of Churches according to the New Testament Form wherein any members were admitted by the Ministers sole authority and without the consent of the people and without those conditions we require of all such as are to be admitted members into our Churches and then you do some thing Can there I say be a greater deceit in any men then this of theirs to make the people beleeve that there hath never been any such example produced when notwithstanding I had set that example of the Church of Jerusalem and that of Damascus both constituted after the Gospel-Form before their eyes in both of which their members were admitted by the sole and alone authority of the Ministers of those Churches without the consent of the people or without any of those requisites they now demand of their members in all their new gathered Churches By which their proceedings they make themselves guilty before God and all men of indirect dealing and of withholding the Truth from the people in unrighteousnesse and manifestly declare unto the world that they are resolved against all the Light of the Truth obstinately to persist in their erroneous wayes which is the greatest height of impiety and wickednesse in the world and no lesse then to resist the Spirit of God For if there had been but the least dram of candor and fair dealing in them they would never have uttered such words and had there been but any Christian honesty and love to the peace of the Church in them they would not have passed by the Church of Ierusalem and that of Damascus unsaluted and without taking any notice of them and fell upon the examples of the Eunuch Cornelius Lydia and the Goaler and then pretend that they were extraordinary But that all men may see my fair dealing with them and if it be possible that I may undeceive the deluded people I will in this place to gratifie my Brother Burton and Absurdo Know-lesse set before their eyes the examples of the two Mother Churches in their Gospel-Form viz. that of Ierusalem Samaria that so by the mouth of two witnesses the Truth may the better be confirmed Now because they took no notice of the Church of Ierusalem in my former Book but passe it by as not worth the regarding I shall desire them at this time and all those that read this Book duly to consider how members were admitted there not onely at one time but always And I shall desire them likewise seriously to weigh the practice of that Church in the admitting of their members the example of which according to their doctrine must ever be followed and imitated And because my Brother Burton says That the other Churches also are to be taken in for the making up of a compleat patern I will produce two other formed churches after the New Testament Form among the Gentiles and them eminent ones that there may be no want of witnesses for the confirming us in the right way of gathering Churches and for the receiving in of members First therefore I shall intreat the Reader to look into the second chapter of the Acts where he shall finde at the first admiâsion there were three thousand souls taken in and made Members of that Church by the sole power of the Apostles and where the people had no voice in the admission of them neither was it required that they should walk sometime in fellowship with them that they might have experience of the truth of their conversion neither was it required of them that they should make every one of them a publike confession of their faith and bring in the evidences
like manner if they will still persist go on in these wicked and ungodly courses to seduce his people and pretend that they have authority from him for their preaching and practising of all these things notwithstanding they have neither precept nor example for them in all the holy Word of God that he may in justice let the devil loose upon them for the beating of them all out of their TUBS Certain I am they by all these their dealings highly provoke the Lord to jealousie and that daily so that if the Christian Magistrates do not take some speedy course for the vindicating of Gods Honor I do verily beleeve the Lord will from Heaven shew some fearful judgement upon this whole Kingdom and visit it with so many plagues and such sore calamities as all the Inhabitants thereof will desire wish that the Mountains may fall upon them and the Hills cover them from the presence of the Lamb and from him that sitteth upon the Throne the which that they may not happen upon this Nation shal be my daily constant prayer And this shal serve to have spake concerning the Church of Ierusalem the first formed Church and concerning the ordinary admission of members in it I will now come to the Church of Samaria and that of Corinth and Ephesus all formed Churches according to the Gospel-Form and briefly shew how members were admitted into them all and by whom and upon what conditions that all men may see there is no want of presidents to convince the Ildependents of their Grolleries In the eighth of the Acts it is related there that through the miracles of Philip and through his preaching the things concerning the Kingdom of God and the Name of Iesus Christ they were baptized both men and women from the greatest to the least Verse 10 12. And were all admitted unto Church-fellowship and that by Philips sole authority and this his method of gathering of Churches was ratified by the authority of the Apostles Peter and Iohn and the whole Colledge of the Apostles at Ierusalem And this was a true formed Church after the New Testament Form For in this Christ himself had planted a Church and converted many as it is at large set down in the fourth Chapter of the Gospel of Saint Iohn and here it is said That the people with one accord gave heed unto those things that Philip spake and that there was great joy in that City Verse 6 8. And that they were all baptized both men and women Here we have neither any walking required at their hands for he better assurance either of Philip or the Church of the soundnesse of their conversion Here is no publike confession of their faith required before their admittance into Church-fellowship Here is no evidences of their conversion called for Here is no particular explicite covenant demanded of them Here is no consent of the people desired before their admission into Church communion and yet this was a Church established according to the Gospel-form So that according to the practice of the two Mother churches in Iudea and Israel all beleevers were admitted members and received into Church-fellowship without the conditions those of the Congregational way now require of all those of their new gathered Churches Whether therefore it be not a high presumption and arrogancy in all the Independents to slight the Laws of Christ the King of his Church and the example of Christ himself and the example of all the blessed Apostles I leave it to the judgement of all prudent and advised Christians I will now to satisfie my Brother Burtons desire visit some Churches of the Gentiles formed according to the New Testament Form and I will first in this visitation begin with that Church which he himself hath set before all Churches for a patern of imitation viz. the Church of Corinth In the eighteenth of the Acts it is recorded that when Silas and Timothy were come unto Paul to Corinth the Jewes refusing to receive the Gospel of Iesus Christ that hee shooke his rayment against them and said unto them your blood be upon your own heads I am cleare from hence-forth I will goe unto the Gentiles and departing thence hee entred into ones house named Iustus one that worshipped God and preaching the Gospel there it is said that Crispus a chiefe Ruler of the Synagogue beleeved on the Lord with all his house and many of the Corinthians hearing beleeved and were baptized Here wee see in a Church put into a Gospel forme the Members of that church were admitted by the sole authority of Saint Paul and that barely upon their hearing and beleeving for the Apostle required no other conditions of them for their admission into church Fellowship hee said not unto those many that were baptized that before they could be made Members of that church they must walke some time with the church that they might have experience of the truth of their conversion neither did he injoyn them for satisfaction of the people to make a publicke confession of their faith or to bring in the evidences of their conversion or to enter into any particular explicite covenant or to have the consent of the whole church nothing of all this did Paul require of the Corinthians in this church after the Gospel forme but following Christ the Kings commission upon their Faith Repentance and Baptisme hee hy his owne and sole authority admitted them The same way of admitting of Members wee shall find in the Church of Ephesus as it is at large to be seene in the nineteenth chapter of the Acts where the manner of admission of Members there is fully set downe and that was a Church also my Brother Burton sets downe amongst those that must be brought in for the making up of a compleate paterne now in all those Churches they were all admitted upon Christs owne termes and by the Apostles and Ministers sole authority without either walking sometime with the Church or without any publicke confession of their faith to the Congregation or bringing in their evidences or entring into any private explicite Covenant or without the consent of the people How unsufferable a thing therefore is it now then in all those of the congregationall way to demand other conditions of all their Members before they can be admitted into Church-fellowship with them then those that Christ the King of his Church and all his blessed Apostles demanded If this be not the highest point of presumption that was ever heard of I leave it to the consideration of the very ruggedest Independents upon due deliberation desiting they may all seriously lay it to heart and timely repent of it for if they doe not they will indeed be found fighters against God and dis-throners of Christ the King when they shall slight both his Lawes and example and the example of his blessed Apostles and the practise of all those glorious Gospel formed Churches and set up new Lawes and
examples of gathering Churches and of admitting of Members whereas in all the New Testament wee have but one way of admitting of Members whether in an ordinary way or an extraordinary for they that are made Members of any particular Church by vertue of that they are made Members of the Catholike and those likewise that are made Members of the Catholike Church may by vertue of their admission into it be Members in any particular Church as I shall prove by the Independents owne Principles And as for the ordinary way of admitting of Members I have proved it from the fore-going examples and the Primitive practise that it was upon condition onely of Repentance Faith and Baptisme and Christ required no more and for the extraordinary way if it bee evinced that that was after the same manner and upon no other conditions then all men may see into what a desperate condition of Rebellion all the Independents have by their new wayes plunged themselves into and may withall well perceive the vanity of all those cavils my Brother Burton and Master Knollys made against my following Arguments Now that they may see how and upon what conditions all Christians were admitted into the catholicke visible Church it will be worth their paines to looke upon the practice of the holy Ministers of the Gospel both Evangelists and Apostles who were all directed in what they did by the speciall command of Christ himselfe And therefore farre more worthy of imitation then our Independents practises Now we may take notice that when the Angel appeared unto Cornelius in the tenth of the Acts hee sent him unto Ioppa to call for one Simon whose surname was Peter hee did not send him unto the Church in Joppa And it is related that when Peter came to Cornelius and that hee had recited unto him the manner of the vision and that hee was commanded by the Angell to send for him it is further also declared what Peter there did and that he said of a truth J perceive that God is no respecter of persons but in every Nation hee that feareth him and worketh righteousnesse is accepted with him And after a Sermon made unto Cornelius and all that were assembled there with him It is said that the holy Ghost fell on all them that heard the Word and that all the beleevers that came with Peter were astonished at it for they heard them speake with divers tongues and magnified God Then answered Peter can any man forbid water that these men should not bee baptized which have received the Holy Ghost as well as wee And hee commanded them to be baptized in the name of the Lord. Here wee see first that Peter was sent unto and not the Church Secondly that he admitted Cornelius and those that were with him into the number of beleevers and into the fellow-ship of the Church by his owne authority and never consulted with the Church to aske their leave or voyce but concludes the busines with an interrogation which hath a greater force of binding that no man ought to hinder any beleever from comming into the society of the church and communion of Saints in whom the graces of Gods spirit evidently appeare as in these so that if either the Ministers come into their houses or they goe into the Ministers and make sufficient testimony by themselves of their faith and that they feare God of what nation soever they bee they are by the Ministers to bee admitted the congregation hath nothing to doe to hinder any such nay they may not it is more than belongs unto them neither did those that came with Peter intermeddle in that busines or require a covenant at their hand or a publik confession of their faith Againe when the Lord of his infinite mercy was purposed to reveale himselfe unto the Eunuch in the 8. of the Acts he sendeth Philip the Evangelist unto him whom hee found reading in his chariot the prophesie of Jsaiah and after that hee had interpreted unto him that prophesie and preached unto him Iesus and Baptisme in his name it is related that when they came unto a certaine water the Eunuch said unto him what doth hinder me to be baptized and Philip said if thou beleevest with all thine heart thou maist And hee answered and said J beleeve that Iesus Christ is the Sonne of God and hee commanded the chariot to stand still and they went downe both into the water both Philip and the Eunuch and hee baptized him Here wee see that Philip and not the church was sent unto the Eunuch and that Philip by his owne authority and upon the Eunuch his owne testimony without any reference unto any church or without consulting with any Congregation admits him into the number of beleevers and makes him a member of the church and here was neither a publicke confession required of him by any of the church or any Covenant exacted by the people and so when Saul in the 9. of the Acts was fallen downe out of astonishment and afterwards was converted as the Storie there fully declareth the whole manner of it the Lord sent one Ananias a Disciple and Minister unto him hee did not send the church unto him neither did Ananias when hee came to Saul say unto him I will consult with the church to see whether they will admit thee to be a member for thou hast greatly wasted the church and made havocke of the Saints and therefore I will have their approbation and consent and I will have thee first walke with the Church some time that they may behold thy conversation and then thou shalt make a confession of thy faith publickly before the Congregation and give in thy evidences of the truth of thy conversion and enter in a private and solemne covenant and so be received and admitted But without all this adoe he baptizes Paul and admitteth him into the number of beleevers and makes him a member of this formed Church that by his sole authority and he was received immediatly among the Disciples at Damascus without any reluctation or so much as any scruple and strait-way hee preached Christ in the Synagogue that hee was the Son of God hee was both ordained and put in office without the approbation and consent of the people who knew nothing of the busines but onely stood amazed and said Is not this hee that destroyed them which called on this name in Ierusalem and came hither for that intent that hee might bring them bound unto the high Priest The Ministers in those dayes when they were all taught of God they only admitted Members by their owne authority into the church without the approbation of the people but in these our dayes wherin people have gotten itching eares and teachers after their owne humours such as S. Paul speaks of in his Epistles to Timothy they teach a new doctrine and bring forth new borne lights to the darkening of truth it selfe and to the bringing in a confusion
of all things See what Saint James saith in his fifth chapter to all churches and christians in the world Is any man sicke saith hee let him send for the Presbyters of the churches and let them pray over him c. and the prayer of faith shall save the sicke and the Lord shall raise him up and if he have committed sins they shall be forgiven him The Apostle Iames here sends all christians to the Presbyters of every church who had the power of the Keyes delegated unto them for spirituall comfort and whose office onely it was to pronounce pardon and remission of sinnes unto the sicke upon their true Repentance if they had offended and sinned against God in the time of their health and so scandalized the Gospel and the Church and it was the Presbyters place and office to admit them againe into the fellowship and communion of the Saints upon their coâdiall and untained repentance and that without asking the church any leave for as the Presbyters onely had the power of casting out offenders out of the Church so they onely had the authority of receiving them in againe upon their repentance and not the Church so if wee looke into all those Epistles that were written unto the seven Churches of Asia in the 2. and 3. of the Revelations we shall find them all directed to the Angels of the seven Churches which is as much as to say to the presidents of every severall Presbytrie established and constituted in every one of those Churches which is a sufficient Argument to me to prove a Counsell or Colledge of godly Ministers in every one of those cities according to that of Paul to Titus chap. 1. verse 5. for this cause left I thee in Creet that thou shouldest ordaine Presbyters in every Citie not one but many And in the 14. of the Acts verse 23. and when they had ordained them Presbyters in every Church c. many Presbyters a Colledge of them was appointed to every Church and so in the 20. of the Acts there were many Presbyters who had the charge and government of that Church committed unto them in common ver 28. there was a Colledge of them constituted in that church and therefore for order sake which the light of nature teacheth they must have a President who by the way of excellencie and to distinguish him from the other is called an Angel as the inscription of the Epistle Rev. 12. 1. declares saying Vnto the Angel of the Church of Ephesus As in our dialect when we speake of the great counsell of the Kingdome or of the reverend assembly of Divines if there be occasion of distinguishing the Presidents of those councels from the other Judges in those assemblies wee say Master Speaker in the house of Lords or Commons or of the President of the Ministers we say Master Prolocutor and if any have occasion to write to either houses or to the Assembly they direct their letters to the Speakers or to the Prolocutor who communicates them to each Assemblies as being the Presidents of each Society and yet none of all these Presidents by that their place of honour and eminency have any more power or authority then the rest but onely in the casting voyce when the parties upon any occasion are for number equall and for appoynting of the times and places of meeting and for the methodicall and orderly carriage of the busines yea it is ever observed wheresoever there is a President there is a colledge or councell or a court nature dictates this and the custome of all nations proves it and withall by the same light of reason that counsell or colledge to whom God himselfe writes and directs his letters for redressing of abuses has the power in their hands for the rectifying of things amisse and that it peculiarly belongeth unto them as to the Magistrates invested with authority to order things according to direction and to punish and cast out offenders and that by their own power without the consent and approbation of the people as it is now in the great Councell and Parliament of the Kingdome who make not the people acquainted with what they have to do but so far as it pleaseth themselves and not out of any duty And so it was in the government of Gods Church by the first constitution every Church consisting of many congregations were governed by a colledge of Presbyters as that of Ierusalem and this of Ephesus and the other six Churches in all the which the Presbyters by their sole authority governed them according to Gods Word without taking the people into councell with them who were no where joyned in commission with them and therefore it is most apparent by those examples I have now produced and many more that might be added and from the commission that Christ gave to the Apostles and in them to all Ministers that the people had not their voices either for the admitting of any to be Members in any church or in the casting out of any for their delinquency much lesse have they authority to require a publike confession of their faith to be made unto the congregation or to exact of them to bring in the evidences of their true conversion or to require that they should walk with them some time before admission or to enter into a solemn private Covenant before they be admitted as Members for we have no president for any of these things in Gods Word much lesse any command only in Acts the sixt there is mention made that the Apostles for the freeing of themselves from all unnecessary incombrances and that they might the better attend upon their Ministery and preaching gave the people liberty to make choice of their own Deacons but still keeping the power of ordaining them in their own hand which always was arbitrary in them whether they would exercise it or no neither would the Apostles have ordained them unlesse those that were to be ordained had been men so qualified as they had appointed for otherwise it lay in their choyce whether they would ordain them or no. But that ever the congregation or people had the power of admitting of members or of ordaining of Officers it is no where extant in Gods Word But that the women should have a voice in the Church either for receiving in or casting out of members or officers or should have any thing to do with Peters Keys it is against the law of God and nature For Paul in the first Epistle to the Corinths 14. makes it one of the marks of confusion in any Church where women have their voices saying God is not the Author of confusion but of peace as in all the churches of the Saints and in the next verse following in expresse words saith Let your women keep silence in the churches for it is not permitted unto them to speak but they are commanded to be under obedience as also saith the law and if they will learn any thing
a pattern of imitation to bind all Churches to the end of the world which both Master Knollys and my brother Burton learnedly inferre but as far as it makes for the advantage of the Presbyterian opinion and to shew that the Presbyters have the sole authority of admitting Members into Church fellowship from the example of Philip Ananias Paul in baptizing the Goaler and Lydia and Peters baptizing of Cornelius and admitting of him and those that were with him Members into Church communion by their sole authority without those conditions they propound and without the consent of the people then they cry out that they are extraordinary examples or meer extravagants Now whether this be not with the Papists to make the Word of God a nose of wax or a leaden rule that they may either work and mould it or bend it into what fashion they please I leave it to the judgement of the learned and experienced Christian But by the way also I desire the Reader to take notice what my brother Burton granteth viz. that the receiving of those Gentiles and the admitting of them by Peter into the Church by Baptism was to make them one Church with the beleeving Jews these are his own words From which it is sufficiently apparent that be men baptized and admitted into the Church either after an ordinary way or after an extraordinary it is sufficient to incorporate them into Church-fellowship both with the beleeving Jew and Gentile and to make them Members of Christs Church which is as much as I contend for So that it is most certain as those that are Members of any particular Church are by vertue of that Members also of the whole Catholique visible Church so in like manner those that are made Members of the Catholique visible Church may also by vertue of that be Members of any particular church for the Church of Christ is his Kingdome and it is but one Flock and one Sheepfold and there is but one Shepherd of it and King that governs it and therefore in whatsoever part of this Kingdome of Jesus Christ they are admitted Members and after what manner soever they be admitted whether in an ordinary or an extraordinary way they are Members of the whole Church and may communicate in all ordinances with any particular Church whatsoever as being subjects of Christs Kingdome and injoying all the immunities and priviledges that any of Christs subjects can challenge And all this I learn from my brother Burtons doctrine who so long as he holdeth out any truth unto me I will listen unto as he hath done in this point but no farther Again as all those viz. the Eunuch Paul Cornelius Lydia and the Goaler were admitted to be Members of Christs Church by the sole authority of the Ministers Evangelists and Apostles and without any of those conditions urged by the brethren so are all other Christians by the sole authority of the Presbyters to be admitted into church-fellowship and that upon Christs own conditions viz. Faith Repentance and Baptism Having upon the occasion of my brother Burtons and Hanserdoes words spake thus much I will now come to my Answer to them both And first whereas they peremptorily affirme from the interrogation of Peter to those that came along with him where he saith Can any man forbid water that these men should not be baptized c. that it doth imply that the brethren have power also of admitting Members into the church and ought to have their voices as in the receiving of them in so in the casting of them out It is a meer non sequitur and a very groundlesse illation and inference for the interrogation plainly manifests the contrary as will appear from other presidents and reason as for example in the eighth of the Romans ver 33. 34. Saint Paul saith Who shall lay any thing to the charge of Gods Elect Who is he that condemneth who shall separate us from the love of Christ All the which interrogations do not imply as the Apostle himselfe answereth that any creature can lay any thing to the charge of Gods Elect or that any creature can condemn or that any creature can separate the Elect from the love of God which is in Christ Jesus Another instance to omit many we have of the same nature with that of Peter Acts 8. 35. Where the Eunuch said unto Philip See here is water what doth hinder me to be baptized I demand of any whether or no this interrogation of his doth not imply as much as if he had said no creature now can hinder me from Baptism seeing that we have water that element that is appointed for it and I do beleeve And so much may be gathered from Philips Answer to him who saith nothing could hinder his baptism and admission into the Church if he did beleeve in Christ with all his heart whereupon the Eunuch answered I beleeve that Jesus Christ is the Son of God and he was forthwith baptized So that by this it is sufficiently manifest that that inference they would gather from Peters words cannot groundedly be made viz. that it is in the power of the people to hinder any as is yet more evident from Peters own words and reasons when he was questioned about this businesse in the 11. of the Acts the story whereof is there set down at large with Peters Answer to all their Objections Who told them ver 12. that the spirit bad him go with those that came from Cornelius nothing doubting c. saying in the conclusion of his discourse and that with an irresistible reason ver 17. For as much then as God gave them the like gifts as he did unto us who beleeved in the Lord Jesus Christ what was I that I could withstand God All the which discourse of Peter and this his reason do sufficiently prove that his interrogation saying Can any man forbid water that these should not be baptiâed Doth not imply as my Brother Burton and Master Knollys would have it that it was in the power of those that were with Peter or any other to have hindred their baptism and admission into the church of Christ seeing they beleeved For if Peter himselfe should have refused it he had been disobedient to God himselfe and had doubted which he was forbidden and withall had resisted in as much as had been in him the spirit of God For so saith Saint Peter What was I that I could withstand God From which I gather and that by very good reason that all those of the congregationall way that will not admit all such as beleeve and are baptized into their new gathered churches without they walk some time with them and without the making of a publike confession of their faith and the bringing in of their evidences of their conversion and entring into a particular explicite covenant and without the consent of the whole church are all fighters against God and withstanders of his spirit And if they do
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 enâmies 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
the hearts of their brethren more then all their former afflictions and gives a great advantage to the common enemy and scandalizes the Gospel and exposes both themselves and us to the scorne of the Malignants who ordinarily jeere and say see those holy Brethren that lost their ears together are now together by the cares and count one of another as a company of Infidels and disclaime all holy communion one with another and will not so much as admit of their children to baptisme or suffer them to receive the Sacraments with them But this is that that makes all men wonder to heare them proclaime all the Ministers of the Church of England to be such as deny disclaime and preach against Christs Kingly government when it is apparently evident both by all their preachings and writings and all their practices that they ever advance Christs Kingly government as really as any of those that oppose them who in preaching up the Kingly office of Christ and setting Christ upon his Throne are inferiour to none of them in this work For we are taught out of Gods Word that those Ministers set up Christ in his Throne that open the eyes of the blind and turne them from darkenesse to light and from the power of Satan to God that they might receive forgivenesse of sinnes and an inheritance amongst them that are sanctified by faith in Iesus Christ and that teach men to repent and turne to God and doe workes meet for repentance and when the people that heare them give themselves first to the Lord and upto his Ministers by the will of God and after denying all ungodlinesse and worldly lusts live soberly righteously and godly in this present world And this the Word of God teacheth us is to set up Christ upon his Throne and those Ministers that teach all these things set up Christ upon his Throne and those people that embrace this doctrine make Christ their King as we may see 2 Cor. chap. 8. ver 5. Tit. 2. verse 12. For Christ sits as King upon his Throne when hee is beleeved in to bee that horne of salvation that was raised up for us in the house of David that has saved and delivered all that beleeve in him out of the hands of all their enemies both spirituall and bodily that they may serve him without feare and when Christ rules in all their hearts by the Scepter of his Word and Spirit and when they owne him as their onely Law-giver and acknowledge him to be the onely King in his Church and the Saviour of all those that truly beleeve in him and this is to set up Christ upon his Throne and the brethren themselves accord unto this Now when the Ministers of England teach this doctrine in their preachings and writings how can they be truly said to deny disclaim and preach against Christs Kingly government over mens consciences and Churches and how can that people be said truly to deny Christs Kingly government who do both beleeve and to the uttermost of their power practice this doctrine and follow onely the guidance of his holy Spirit and Word both for doctrine and government who is King of the Church whether therefore this be not an unjust and unchristian calumny laid both upon the Ministers and people of the church of England I leave it to the consideration of any moderate minded christian doubtles all charitable minded christians if they consider all things aright will not think so dishonourably neither of the Ministers of England not of the people under their Ministery for they deserve not to be accounted the profest enemies of Christ who are freed from that heavy accusation by Christs own testimony who when it was related unto him by Saint John Mark 9. ver 38. That they had seen one casting out devills in his name which followed them not and that the Disciples had forbad him because he did not follow them Our Saviour Christ replying forbid him not saith he for whosoever is not against us is on our part Now these Ministers that open the eyes of the blind and turne them from darknesse to light and from the power of Satan to God they cannot be esteemed enemies of Christ and to be against Christ but for him and ought highly to be honoured for their works sake 1 Thess chap. 5. ver 13. and singularly to be beloved and deserve not to be maligned and reproached especially by brethren who owe all their conversions next unto God to their Ministery yea both the Pastors and people of all the new congregated churches are beholding unto them for their conversion for they admit none into their Assemblies but beleevers and they were made beleevers and converted by their Ministery and therefore they are friends of Christ and not his enemies and they ought all of them to look upon them as their Fathers and on the church of England as their Mother and on the beleevers of England as their brethren and ought not thus unchristianly and ungratefully to cast dirt in all their faces Saint Paul in his Epistle to the Philippians chap. 1. hath these words Some saith he preach Christ even of envy and strife and some also of good will the one preach Christ of contention and not sincerely thinking to adde affliction to my bonds but the other of love What then notwithstanding every way whether in pretence or in truth Christ be preached I therein do rejoyce yea and I will rejoyce Saint Paul speaks here of such as preach pure doctrine though not with a pure mind and was glad that Christ was preached and counts them not the enemies of Christ as he did the false teachers among the Galatians who joyned the ceremoniall law and their own inventions with the Gospel and therefore he wisht that they were cut off but in this place he rejoyces that Christ and the Gospell were purely preached though it were of envy Now when the Ministers of the Church of England do not only preach the Gospell purely but of sincerity and of love and mingle not their own traditions and inventions with the Gospell but follow their commission how can any men without intolerable injustice proclame them the enemies of Jesus Christ and make them odious to the people under the name of Presbyterians whom they perswade all men that they will prove more cruell Taskmasters then the Prelates yea and they have generally possest the people with so prejudicate an opinion of them all as if they would more lord it over them than ever the Bishops did and causlesly have moved the people to hate the name of Presbytery And notwithstanding they themselves pretend they contend for the ancient Presbytery and by this make themselves Presbyterians as well as the other What justice or equity then is there in their dealing to make their brethren odious to the world for endeavouring to set up a Presbytery after Gods Word when they themselves are Presbyterians and labor to set up a Presbytery of
their own and therefore if the name of Presbyters be odious in the Ministers of the Church of England no reason can gainsay it but that they also should be as odious to the people as their brethren for they also are Presbyterians But that the truth may the better appear whether the Ministers of the Church of England or the Independent Ministers be most guilty of all the accusations laid to their charge it will not be a misse to compare the practice of the Ministers of the church of England and the proceedings of the Independent Ministers together and that both for their doctrine and discipline and in their severall studies and endeavours for the advancing of Christs Kingdome and by so doing it will be easie for any to judge which of their governments and which of the Ministers are more intolerable and which of them are most guilty of those foule reproaches the Ministers of the church of England are aspersed with by their Brethren for he hath a shallow understanding and a very dim sight that cannot discern whether those that advance Christs their Kings Word and Laws onely and follow his commission and the example of the holy Apostles in their Ministeries and that of John Baptist and the primitive Preachers or those that set up their own inventions and prefer them before the Laws of Christ and have neither precept nor president for their doings in all the holy Word of God He I say that cannot judge which of these most advance Christ for their King either those that obey Christs Laws or those that observe their own neglecting Christs is of a very shallow capacity But now let us compare them together the Ministers of the Church of England preach faith and repentance the Law and the Gospell according to Christs commission given to his Apostles and they receive all into the Church that beleeve and are baptized and such as but desire to be admitted they demanding of them what they should do to be saved and in their so doing they have both precept and presidents For Christ in his commission unto them hath given them authority so to do Neither did he ever say unto his Apostles and Ministers admit none into the church although they beleeve and are baptized without they walk with you some dayes weeks moneths or years that you may behold their conversation and manner of life and after you have had some tryall and experience of them see then that they make a publike confession of their faith before the church and give in the evidences of the truth of their conversion before the congregation and enter into a private and solemne Covenant and be admitted by the consent and approbation of the Church or otherwise if they will not submit themselves to this Law and come into the Church upon these conditions receive them not into your Assemblies nor admit of them for members Here is nothing of all this in Christs Commission nor in his holy Word nor any president of the same in sacred Authority and therefore John the Baptist and the holy Apostles and primitive Ministers admitted all that came unto them and such as but demanded of them what they should do to be saved and baptized them and received them into the Church without any gainsaying or question as we may see in the third of Luke and in the seventh chapter of the same book and in the second of the Acts and no sooner did the Eunuch desire baptisme but Philip granted it the Goaler did but aske Paul and Sylas What they should do to be saved and they said Beleeve on the Lord Jesus Christ and thou shalt be saved and thy house and it is related that the Goaler and all his were streight way baptized Acts 16. vers 31 32 33. that is they were forthwith admitted into the Church without either walking any time with the Church for their approbation or without either making a publike confession of their faith before the Church or giving in evidences of the truth of their conversion to the congregation or entring into a private covenant and without the consent and allowance of the Church And Christ notwithstanding was imbraced by them as their Lord and King and was preached by Paul and Silas as the Lord and King of his Church and was set up upon his Throne as King by them as well as he is in any Independent Churches and yet they had none of all their new borne truths and they could then see how to set up Christ upon his Throne without their new lights and as Christ was then by Paul and Silas and the other Apostles set upon his Throne as King in all those primitive Churches so he is at this day in all the true Protestant Churches through the world as well as in any of the Independent Assemblies and yet they were and are all ignorant of their new way so that any understanding christian may gather that all their new borne truths are no way requisite for the setting up of Christ as King in his Church nor for the advancement of Christs Kingly government for if they had Christ would have put them into the Apostles Commission and the Apostles who were led into all truth by the holy Ghost who brought whatsoever Christ had taught them concerning the Kingdome of God Act. 1. into their memories would have suggested all these things The new way the new borne truth the new lights to them that they might have been recorded if they had been necessary for the setting up of Christ upon his Throne but when neither Christ nor the holy Ghost nor the blessed Apostles have prescribed any of all these to the church nor called for them nor required them of any that desire to be saved or made Members of the church whether this be not a great temerity in any men to preach all these things as the lawes of Christ I leave it to the judgement of any ingenuous minded christian and whether this be not to preferre their own inventions and traditions before the commandements of God and the lawes of Christ the King of his church and whether this be not rather to set up themselves than Christ I referre it also to any judicious and impartiall christians to weigh and consider I shall now demand of any moderate christian therefore and let him answer me candidly whether of those Ministers and people most advance the Kingdome of Christ and acknowledge him to be their onely Lord and Law-giver that both in their teaching and beleeving follow his commission and Word and teach nothing nor beleeve nothing as they are injoyned but what Christ their King commands them or those that to the commission and commands of Christ adde their own inventions and traditions and preferre them before the lawes of Christ the King and Law giver of his Church I am confident if he will deale impartially he will answer me that those Ministers and that people most advance Christ for their King
and most set him upon his Throne that own his Law and that onely for the rule of their faith and obedience for Christ himselfe hath said it Iohn 10. My Sheep hear my voiyce they will not listen unto the voyce of a stranger Christs voyce onely the King of his Church is to be heard and they onely that obey it advance him for their King and set him up on his Throne which when the Ministers and Beleevers in the Church of England doe and the Independents do not they more advance Christ for their King than they for the Independents to Christs Law and Commission adde their owne traditions and inventions and enjoyne all that will be admitted as Members into their congregations besides their beleeving and being baptized to walke with them some time for approbation and to make a publike confession of their faith before the Church and to bring in the evidences of the truth of their conversion and enter into a private and solemne Covenant and not to be admitted as members without the consent of the Church all which Christ the King of his church never commanded and those that will not submit themselves to these their traditions they will not permit or suffer to enter into their church as joyned members which they call the onely true Churches of Christ and count of all others that differ from them as enemies of Christ and his Kingdome and as men without the covenant and if this be to set up Christ upon his Throne then the Pharisees set up Christ upon his Throne who preferred their own traditions before the commandements of God yea the Pope himselfe and the Prelates set up Christ upon his Throne who preferred their owne traditions and idolatries before the Lawes of Christ Now if all the traditions of the Papists were justly abhorred and cast out of the church as things deâogatory to the Kingly and Propheticall dignity of Iesus Christ and as things repugnant to his Royaltie I see no reason but all other popery under whatsoever name or title it be intruded upon the people should be eliminated and cast out of the church and whether this be not a new kind of Popery to bring in new wayes and new borne truths and new lights and impose them upon the people as the commands of God and to excommunicate and unchurch all churches in the world but their owne assemblies I referre my selfe to the judgement of any intelligible christian Saint Paul writing to the Galatians blames those false Teachers amongst them that would have joyned but the ceremoniall Law with the Gospel and cals it a perverting of the Gospel of Christ and wishes that such Teachers were cut off Gal. 5. v. 12. and blames likewise those Galatians that received their doctrine saying Oh foolish Galatians who hath bewitched you that you should not obey the truth and yet they onely urged the ceremoniall Law which God by Moses had appointed to remaine till the fulnesse of time but was now abrogated they were not their owne traditions they were no new borne lights no new wayes no new truths Now if Paul was so displeased or God rather with the Galatians both teachers and hearers the one for bringing in or joyning the ceremoniall Law to the Gospel and the other for admitting of them how highly would God have beene displeased with them if they had set up their owne inventions for the Lawes of God and had brought in new borne truths and intruded them upon the people as necessary to salvation and for the setting up of Christ upon his Throne Without doubt the Apostle would most sharpely have reproved them and have given speciall caveats against them as hee did in his Epistle to the Colossians the second chapter of the which is chiefly spent in condemning all humane traditions yea in his first chapter of his Epistle to the Galatians verse 8 9. Hee chargeth them that though the Apostles themselves or an Angel from Heaven should preach unto them otherwise than that they had received they should count him accursed and as J said before saith the Apostle so say I now againe if any man preach unto you otherwise than that you have received let him be accursed But none of the Apostles ever taught the Church that christians and beleevers though baptized should not bee admitted as members into the Church unlesse they had walked some time in church-fellowship with them and had first made a publicke confession of their faith and had brought in the evidences of the truth of their conversion and entred into a solemne private covenant and were admitted by the consent of the church none of all this did ever the Apostles teach or the christians of those times embrace or beleeve and therefore such doctrines as these ought not to be received In the first of the Corinthians in many places he reproves those that made schismes and brought in heresies and sects into the Church and in the fourth chapter and sixth verse under his owne and Apollo's name hee sets an example before them that they should containe themselves within the limits and bounds of that doctrine and manner of preaching prescribed and set downe in the Word of God and used by the Spirit of God and commands them that they should learne in the Apostles not to presume or to be wise above that which is written and enjoynes all christians to reject all wayes of teaching that have not Gods Word for their warrant Now in all Gods Word there is nothing of all this written that after men beleeve and are baptized they should not yet be admitted into the Church without they had walked some time with them for their approbation and without they had made a publike confession of their faith before the congregation and brought in the evidences of their true conversion and had entred into a private covenant and were admitted by the consent of the church none of all this is written in Gods Word and therefore wee ought not to imbrace it And in the 2 of the Corinths c. 11 v. 4. the Apostle signifieth unto the Corinthians that no man can teach the Gospel the things of of heaven more exactly than he and the other Apostles have taught them nor set before them a more perfect Doctrine of Jesus Christ than that that they have taught them for the converting of any unto Christ and for the setting up of Christ as King upon his Throne and for the making of them Members of the Church and for the building of them up in their most holy faith and commands the Corinthians to take heed of all false Teachers whatsoever piety and godlinesse they make shew of calling them deceitfull workers and such as transforme themselves into the Apostles of Christ And no marvaile saith he for Sat an himselfe can transforme himselfe into an Angel of light and therefore it is no wonder his Ministers transforme themselves as though they were the Ministers of righteousnesse Now if men will
by the Word of God and the holy Scripture as the noble Bereans did Now whatsoever was written was written for our instruction upon whom the ends of the world are come and therefore as it was the errour of the Israelites that they received things barely upon report without consulting with the mouth of God and as it was the honour and praise of those noble Bereans that they searched the Scriptures to see whether the preaching of Paul were according to the holy Scripture so if we shall receive these new borne truths these new lights these new ways without consulting with the living Oracles we shall offend as the Israelites did in beleeving the Gibeonites upon their words and shall degenerate and be unlike to those the renowned Bereans who would not receive Paul's doctrine though an Apostle without searching the Scriptures whether things were so or no as he taught them and surely now much more ought we to try all things by the Word in these erroneous times whosoever they be that preach them unto us and if they be not evidently proved unto us out of the Scriptures we may not admit of them for it will be not only a sin but for our immortall shame to be deluded with novelties much more then it was our ancestors disgrace to be deceived by pretended antiquities And therefore it is the duty of every Christian seriously to consider with themselves that these are matters of God and concerne no lesse then our eternall welfare and in thââ regard we may not call mens ways Gods ways but we are to seek for the old ways Jer. 6 we are to examine Christs and his holy Apostles ways in gathering of Churches and making of Members and it we find no footstep in all Gods Word of these new ways we ought to relinquish them and turn again into the pathes that God hath commanded us to walk in wherein we shall be sure to find rest for our souls and comfort in life and death and it will be no disgrace to any to be undeceived for they are deceived and that greatly and dangerously that think or beleeve that any men mortall can shew or teach a better way to Heaven or set down a better way of converting souls and of gathering of Churches and making of Members and of setting up Christ as King upon his Throne than that which Christ himself and his blessed Apostles have taught and set down to all posterity and from the which rule we ought not to swerve though an Angel from Heaven should teach us otherwise Galatians 1. ver 8. 9. When therefore the Ministers of the Church of England follow Christs and his Apostles way and method in their teaching and for the converting of men and hear only the voyce of Christ their King and the Christian Beleevers through the Kingdome under their Ministeries do all faithfully cleave unto the written Word and square both their faith and obedience according to that rule there is no just cause why the Independents should proclame them all enemies of Christ and his Kingdome and such as oppose his royalty and preach up themselves and their congregations as the onely people of God and his Saints and account all those that dissent from them as opposers of Christs government telling the people in their Sermons that they come over from beyond the seas thinking that they would have set up Christ upon his Throne and that they would have embraced him for their King and would have established his government and have gone on in a church-way and have set up the ways of God but they find it otherwiise that they deny disclaime and preach against Christs Kingly government and persecute the wayes of the Lord Christ so that they can find more favour from moderate Papists and common Protestants than from them by which their dealing say the Brethren they have so taken off the edge of Gods peoples affection from them that the Saints and servants of God cannot pray for them proclaiming themselves the Saints and people of God as if all the other beleevers through the Kingdome dissenting from them in their opinions were no Saints nor people of God Nay they affirme it in their Pulpits and in every Pamphlet that both Ministers and people are enemies of Iesus Christ and his Kingdome and all such as will not joyne with them in their new wayes And one of them not long since affirmed unto me that the church of England was a Strumpet and an arrant Whore and that shee being once a Whore could never be presented unto Christ as a chaste Spouse which was an expression not onely uncivill and unbeseeming a christian but untrue also for grant shee had beene so shee is now come out of Babylon and has entred into a publicke covenant against her and we reade of Judah and Samaria howsoever they had defiled themselves and played the Harlots yet upon their unfained repentance and true faith in Iesus Christ and renewing their covenant publickly of new obedience were presented unto Christ as a chaste Spouse so that what is impossible with man is possible with God But this is the generall opinion of the brethren and howsoever they will not all of them speake it out in plaine words as some of them doe yet they preach and practise a separation from all our assemblies and congregations as from a people not to bee communicated with and declare that by their deeds which they will not as yet publish in their writings nor in expresse words as hee did And one of the Independent Ministers not long since denouncing Gods judgements against all those that would not assent unto their new wayes nor light their candles at their new lights nor embrace their new-borne truths told them that by their standing out against the wayes of God for so they suppose these are and by their unkind usage of the Saints and persecuting of them they would at last drive from amongst them the praying people meaning themselves as if no other prayed but they onely and then they might looke that the judgements of God would speedily come downe upon them as it hapned to the Lutherans in Maydenburge in Germany who thrust out all the Calvinists out of their Towne a praying people and immediatly after the enemy came upon them with fire and sword and destroyed them all With these and such like expressions are their preachments stuffed and to say the truth of many of their Sermons they are like Taylors cushions consisting of a hundred severall shreds of various colours all independent making a fine shew but comely no where but in a Taylors shop and surely such kind of expressions as these are may beseeme their Pulpits but no grave and learned honest ministers for they have no just cause to complaine of persecution amongst us it is a calumny neither deale they christianly with us to accuse us that wee oppose the wayes of God for we doe not so we onely contend for the faith
plagues for the tolerating of all Religions would be a just provoking of the Lord our God to anger now as it was then And we have sad experience already what the tolerating of the idolatry of the Masse that Dagon of Ginger-bread hath brought upon us for God will not be mocked if God be God and the Christian Religion of the reformed Churches and which we finde in the holy Scriptures and which was confirmed by so many signes and wonders and miracles be the true religion then let that and that onely be sât up amongst Christians and no other tolerated for if they be they will speedily bring the plagues of God upon the Kingdome and confusion upon us all as we may well perceive by the suffering of them but a few yeers what good effects they will produce for toleration of all Religions cannot be pleasing unto God no more in our times than it was amongst his ancient people the Jewes and in the Primitive Churches and therefore all those that plead for a toleration of all Religions are no friends of Christ nor Lovers of Religion pretend what they will for neither Abraham Jsaac nor Iacob nor any of the Prophets nor holy men of God would suffer it neither would the Apostles ever endureit but in all their writings they give especiall charg to all the people to take heed of all the false Teachers of their time and forewarne them to take heed of them in all succeeding ages ever describing them by their crafty dealings that they should come in sheeps cloathing and in all seeming holinesse and fained simplicity and therefore that they are the more to be avoyded And Paul writing to the Galatians in the fifth Chapter wisht and desired that the false Teachers were cut off so farre were the holy Apostles from tolerating all Religions as in all their Epistles they inveigh against them and that continually as false Apostles and Deceivers and command all Christians to receive no other Religion but that which they had taught them Gal. 1. and bids the people come out of Babylon and tels them there is no fellowship with light and darkenesse and surely if all the Prophets and Apostles âid command all the people of God to come out of Babylon they never gave leave to any Christians to set up Babylon amongst them and to tolerate the confusion and mingling together of all Religions for this would be a thing not onely against the Scripture and revealed will of God but against all solid reason and sound judgement Nay wee see that Christ himselfe in writing to the seven Churches in Asia and in them to all Christians in the world hee blames the Angel of the Church of Pergamus and that of Thyatira in the second chapter in these words To the Angel in the Church of Pergamus write these things saith hee that hath the sharpe sword with two edges I know thy workes and where thou dwellest even where Satans seate is and thou holdest fast my Name and hast not denyed my faith even in those dayes wherein Antipas my faithfull Martyr was slaine among you where Satan dwelleth but I have a few things against thee because thou hast them there that hold the doctrine of Bâalam who taught Balak to cast a stumbling blocke before the children of Israel and to eat things sacrificed unto Idols and to commit Fornication so hast thou them also that hold the doctrine of the Nicolaitans which thing I hate repent or else I come unto thee quickly and will fight against thee with the sword of my mouth And unto the Angel of the Church of Thyatira write these things saith the Sonne of God who hath his eyes like unto a flame of fire and his feete like fine brasse I know thy workes and charity and service and faith and thy patience and thy workes and the last to be more than the first notwithstanding I have a few things against thee because thou sufferest that woman Iezabel which calleth her selfe a Prophetesse to teach and seduce my servants to commit Fornication and to eat things sacrificed unto Jdols c. and in the 3. chap. ver 14. Vnto the Angel of the Church of Laodicea write these things saith the Amen the faithfull and true Witnesseâc the beginning of the creation of God I know thy workes that thou art neither cold nor hot J would thou wert cold or hot so then because thou art luke-warme and neither cold nor hot J will spue thee out of my mouth c. Out of the which places it is sufficiently manifest that it is â thing highly displeasing unto God that his people should give a tolerátion of any Religion but that hee hath established and those that labour for a toleration of all Religions must needs be luke-warme neither hot nor cold which is an evill the Lord is so much displeased with as he tels them that hee will spue them out of his mouth and surely there is nothing that favours more of licentiousnesse and carelesnesse in Religion and want of zeale to Gods glory in any men then when they would bring in a toleration of all Religions And many of them can report that there is no Religion in Holland where there is a toleration of all Religions though it is well knowne that there are men in that Countrey of the native Dutch people that are as zealous for the true Religion as any of them and are as much desirous that tolerations of all religions amongst them were not there permitted as they now wish a toleration of all Religions were suffered here amongst us for they find by experience that it is an occasion of all prophanesse and if they should have there the like occasions of civill combustions as wee have through Gods displeasure for our sinnes and ingratitude towards him here in England I am afraid they would find the toleration of all those religions amongst them would prove an intolerable thing to them if not the cause of the ruine of their whole Countrey The Lord divert his judgements from them and grant that they may never taste of the miseries that wee now are acquainted with but for tolerating of Popery and Arminianisme and the prelaticall faction and without doubt if the suffering but of these three has so displeased God the tolerating of all would give him a just cause of his more hot indignation But now to answer to their Objections in order the Heathens say the Independents suffered Abraham Isaac and Iacob and all the Patriarchs and the people of Israel where ever they came to exercise their owne religion and tolerated all religions amongst them For answer let them take notice that no thanke is due to the Heathens for it as we may see in Genesis the 12. chap. and the 20. chap. and chap. 26. but onely the glory of that is to bee ascribed to God who restrained them when they intended evill against them for hee appeared to some of them in visions and commanded them not
offenders whether they be delinquents in doctrine or manners And although Christians by the Gospel are freed from the ceremoniall Law yet wee are not freed from the substance of it for he that said to the Israelites be ye holy as I am holy saith also to all Christians be ye holy as I am holy 1 Pet. 1. so that although the ceremony be abolished yet the substance remaineth still in force and although the rigor of the judiciall law be taken away and Christians are not tyed to that manner of administration of justice yet the equity of that law doth still continue and righteous judgements is every where amongst all Christians to be executed and satisfaction to be made to all such as have been unjustly damnified and although we are freed from the curse malediction and coaction of the morall law yet we are not freed from the obedience of it so that whatsoever was commanded in it to the Israelites or forbidden them the same is both commanded and forbidden to all Christians to the ends of the world and whatsoever was death by the law of God and nature then for ought I know ought to be punished with death now amongst Christians as blasphemors wizards witches idolaters and all such as despise Moses law under the mouth of two or three witnesses if they be people within the pale of the Church and make profession of the Christian Religion for Christians have nothing to do with those that are without to judge them except they offend against the civill and municipall laws of the Country and against the laws of nations and nature when they live amongst them for Christ came not to change the morall law but to ratifie it in all things And although the Sabbath be changed in respect of the day yet for the holinesse of the first day of the week which is the Christians Sabbath and which is in place of it I am confident it ought most carefully to be observed and that the whole day ought in all sanctity and holinesse to be kept and besides the fourth Commandment for the sanctification of a seventh day we have the example of the Primitive Christians and blessed Apostles who alwayes had their meetings on the first day of the week and spent the whole day in the duties of piety and charity for in the 20 of the Acts we read that on the first day of the week the Disciples came together to break bread that was for the hearing of the Word and for the administration of the Sacraments and for the exercising of all holy duties and that Paul preached there untill midnight and that when Eutichus was fallen downe with sleepe Paul restored him to life againe to all their comforts so that here we have one president that the whole Lords day wasspent by all those Christians in the workes of piety and charity Againe in the first of the Revelations Saint John saith that hee was in the Spirit on the Lords day that is the first day of the weeke called by Saint Iohn the Lords day and there the Angel preached unto him that day and commanded Saint Iohn to take so much of his Sermon by writing as God in his wisedome thought fit to reveale unto his Church and hee that shall diligently reade what is there written will gather that the whole day was taken up by Saint Iohn and spent in hearing and writing and meditating of what hee had heard for without doubt Saint Iohn made it his whole dayes worke to be spiritually imployed and as the holy Communion is called the Lords Supper and all the time of that action is holily to be imployed as being ordained by Christ himselfe to that end even so the Lords day being a day dedicated unro Christ and ordained by him for holy duties and for the hearing of the Word and for the administration of the Sacraments and prayer the whole day ought both privately and publikely to bee taken up in the imployments and workes of piety and charity as hearing reading meditating prayer repetition of Sermons in their Families and catechizing and instructing their children and servants singing of Psalmes in visiting the sicke and them that are in prison relieving the poore and necessitated c. These examples of the Primitive Christians are for our imitation for so Saint Paul in the third of the Philippians in the 17. verse saith Brethren bee followers together of mee and marke them which walke so as ye have us for an example for our conversation is in Heaven And in the 4. chapter verse 8. hee saith Finally brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue if there be any prayse thinke on these things Those things which ye have both learned and received and heard and seene in me doe and the God of peace shall bee with you By the which testimonies to omit many more we are tyed to follow the examples of the Apostles and to imitate them in all that is holy and good and of good report now it is prayse worthy and of good report to spend the whole Lords day in holy imployments and wee have the Apostles examples and the Primitive Christians for so doing and therefore wee ought to spend the whole Lords day in the workes of piety and charity and by this the sanctifying of the Christian Sabbath which is every seventh day is ratified the prophanation of the which in the reformed Churches and in many places through these three Kingdomes has beene one of the causes of all those heavie judgements the whole Christian world now groanes under and so much more would the Lord bee provoked by the toleration of all Religions amongst us which would give just occasion of violating of all the Commandements of God and of disobedience both to God and man for it is most sure that the Morall Law is not altered in any thing for substance and that God that by it injoyned but one Religion to the Israelites and commanded them to keepe that pure and undefiled and to punish all Idolaters Blasphemers and Seducers hath injoyned the same to all Christians and hath not suffered or permitted them to tolerate all Religions or any sects or heresies which by the Apostle in the fifth of the Galatians are called the workes of the devill who declareth there also that they that do them shall not enter into the Kingdom of God So that those that would bring in a toleration of all Religions have a desire to send men to the devill which is one of the greatest impieties and wickednesses that can bee perpetrated by the sonnes of men Truly if God had such a care for the preserving of the very natural life of man that charissimum animal as hee made a Law that it should be death in any to tolerate or suffer any beast to goe at liberty and range abroad if
dayes at her first comming to the Crown when there was a mighty Popish faction in the Court and through the whole Realm as all men know and when there was as great an indeavour for the bringing in of a toleration of that Religion as now there is for the setting up a Pantheon of all manner of Sects And such reasons there were then given for the establishing of the Catholique Religion as they called it as I beleeve if they should all be rehearsed there is few of those that now plead for a toleration of all can give the like but better I am most confident they cannon give For if multitudes of a contrary opinion armed with strength power also and they all furnished with malice and resolution to put them upon the imployment of their strength had been able to create danger to the Kingdome if the liberty of their consciences should have been denyed unto them then there was nothing wanting to terrifie a State to condescend to grant a toleration but all this could not then prevail nor all the art of perswasion they then used as that men of a contrary judgement were rather to be won with sweetnesse and lenity and loving perswasions and arguments and reasons then by any coercive way which often brought danger unto Kingdoms many arguments more with great worldly wisdom were then produced which with many that were reall Protestants and then in âouncel seemed of some weight but at that time there was a brave Nobleman present and a man of great understanding and as they usually call such a great Statesman but yet such an one as was never taken notice of to be any great zealot for Religion on either side Yet he demanding of the Councell that was then in debate about this businesse the greatest part of which seemed to make profession of the Protestant Religion and something incline to yeeld unto a toleration whether or no they thought the Protestant Religion was the true Religion and that way of serving God that he had appointed and the most of them replyed that they from their hearts and souls beleeved that it was Gods Religion and that which was taught in the holy Scriptures Then said this Nobleman my Lords set up and establish that Religion only and no other do you your duty and labour to authorize it and your life for mine God will help you to maintain his own honour and cause against what power and policy soever shall come against you for he can infatuate their counsell and enervate their strength and blast all their attempts in a moment who is all-sufficient and against whom no counsell nor understanding can prevail for he sitteth in Heaven and doth whatsoever he pleaseth for as there is no Lord or Master that can indure any servant that shall comply with his enemies give equall honour and service to his adversary that he doth to himself or connive at any so doing so God will never like of your service when you worship him if ye serve the devill also which you must do if you set up any other Religion or any other Religion or any other way of Church Government in the Kingdome then that you beleeve in your hearts God himselfe hath appointed for as two Religions so contrary one to another are incompitible with the glory and honour of God who hath said No man can serve two Masters so they will be destructive to the safety of the Kingdome And therefore my Lords saith he as we have but one God so I beseech your honours let us have but one Religion in the Kingdome and one kinde of Church Government amongst us and that ratified and established by authority for if their be a liberty left for every man or every faction to do what they please we shall speedily bring down the judgements of God upon the Kingdome and a confusion upon us all And many reasons more he gave to this purpose by which he so prevailed with the Councell that they agreed to give no toleration for Popery or allow of any faction in Religion but resolved with all speed to establish the Protestant Religion And truly the same argument may now be used for the establishing of one Religion and one kinde of Govrnment And as Elijah said to Baals Priests and to the people If God be God then follow him c. So if this way of worshipping God that is held forth in the Protestant Churches and hath for some generations been taught in the Church of England be that way then it will be for the honour and glory of God and the safety of the Kingdome that that onely be established which will bring peace to Church and State and take away all occasions of offence and jarrs amongst brethren For the examples of Poland Transsylvania and Holland they are no presidents to other Nations their politique proceedings are no examples for other Christian Countries and Kingdoms to follow for Christians are to live by the rule of GODS Word and Christ's their Kings laws and to follow the examples of his own people onely in their wel-doing and not in their failings and therefore we are to follow the example of Abraham Joshua Elias and the other Patriarchs Prophets and holy Apostles who never tolerated all Religions Yea we are commanded in Romans 12. Not to conform our selves to this world but that we should be transformed by the renewing of our minds that we may prove what iâ the good and the acceptable and perfect will of God This Will of God therefore must be the rule and square that we must ever set before our eyes and hearts in matters of our God and in points of Religion and worship and not the example ot Poland and Transsilvania Now let us heare what is the good will and pleasure of Christ our Law-giver concerning this point of toleration who challengeth and that of all due and right to be our Master saying Matth. 23. 8. Be not yee called Rabbi for one is your Master even Christ and againe verse 10. neither be ye called Masters saith he for one is your Master even Christ this reiterating of the same prohibition and challenge to be our Master shewes that wee are not to make either men or Angels or whole Kingdomes or Countries our Masters but onely Christ we must alwayes therefore in matters of Religion have recourse unto his good word and will and heare his voice and therefore let us heare what the will of Christ is concerning this busines of Toleration who in in the 8. of Mark 15. speaking there unto his Disciples and in them to all Christians for the Independent Masters hold that the Disciples represented the whole Christian Church he charged them saying take heed and beware of the leven of the Pharisees and of the leven of Herod here wee find a treble caveat a Charge and a Take-heed and a Beware as if the Lord had said I cannot use too many words to make them take heed
c. and of what even of a Toleration of any Religion but the true Religion and of that Religion Christ hath taught us by what authority soever it comes ratified unto us whether by Ecclesiasticall or civill yea though it bee imposed upon us by the command of Kings and Rulers themselves for saith Christ our Master I charge you all take heed and beware of the leven of the Pharisees and of the leven of Herod Now by leven our Saviour understands all traditions and doctrines of men and injoyns all his Disciples to beware of them and commands them to take heed of them and not to tolerate them amongst them and that this is his good will and pleasure he hath ratified it when hee was in heaven for writing unto the Church of Thyatira Revel 2. verse 20. I have saith hee a few things against thee because thou sufferest that woman Jezabel which calleth her selfe a Prophetesse to teach and seduce my servants c. Here Christ hath declared his will and good pleasure and how much he displeased with that Church that shee suffered those false Teachers and Seducers amongst them and that they but connived at them and pronounces fearfull judgements against both that Church and the Church of Pergamos and that of Laodicea for tolerating the Doctrine of Baalam the Nicolaitans and for suffering those luke-warme Christians amongst them so that there is nothing that Christ abhorreth more then a toleration of all Religions but that wee may farther yet know what the good will and pleasure of God is concerning this point let us heare Paul who made knowne the whole counsell of God to his Church Act. 20. Now hee in the 17. of the Acts declareth the will of God touching this matter for after that hee had reproved the Athenians for their superstitions ver 22. and undertaken to teach them the knowledge of the true God who they ignorantly worshipped and the right way of worshipping and serving him and informing them that hee is not worshipped with mens hands that is with any of their inventions and with what way or in what manner they thinke fit God saith hee is not to bee worshipped after any traditions of men but according to his owne appointments and this hee challenges by right from all men as being the absolute Lord of them all for he made them they are saith the Apostle the off-spring of God and his Generation and they live in him and move in him and have their being in him and their breath and life from him yea saith the Apostle hee hath determined the times before appointed and the bounds of their habitation Now God saith hee hath given you all these things that yee should seeke the Lord that is that ye should worship him as hee is your Lord and King and to whom all honour and service of right is due now then as wee are his off-spring we must not thinke of God after our fantasie and set up such a worship as pleaseth our selves or allow of any kind or way of worshipping God that men please to follow as you superstitiously doe at Athens no saith the Apostle God will be worshipped after his owne way and after his owne appointment and howsoever God winked at the times of this ignorance yet now hee commands all men every where to repent that is to set up the true Religion and to worship him after one way for saith hee all the nations are now to set up one way of worship and if they will not obey this Lord of the whole world and imbrace that one and onely true Religion that I teach and preach unto you then I tell you plainely that as God hath appointed a day wherein hee will judge the world in righteousnesse by Christ Iesus if you will not set up his true worship and the true Religion and the right way of serving him but will tolerate all manner of Religions amongst you still as formerly you have done and give liberty to every man to serve God after his owne will and pleasure and not according to this good will and pleasure of God you shall be eternally damned for this is the meaning of the Apostle so that the will of God must be our rule for worship and not Poland and Transsylvania the will of God saith the Apostle must be that wee must follow in worshipping and serving him Now when by the Word of God that acceptable and perfect will of his wee are taught that hee was displeased with his people the Jewes for tolerating of all religions amongst them and that he was highly offended with those christian Churches in Asia for tolerating the doctrines of Balaam and Iezabel we are sufficiently taught and instructed that Christians ought not to tolerate any other Religion but that which Christ the only King and Law-giver of his Church hath taught us and that whosoever should take that authority upon them to tolerate all Religions would bee found fighters against God and such as deservedly would bring downe his judgements upon the Land by it for if but conniving at evill and consenting to it be a thing displeasing unto God how would the tolerating of it by a Law be abominable unto his sacred and divine Majesty for this were to establish iniquity by a Law We are taught in the holy Scriptures that the consenting with a thiefe makes a man as guilty before God as the acting of thievery Psal 50 and that they that assented unto Jezabel in killing the Prophets made themselves all as guilty as Jezabel her selfe and that the Heathen Romans Rom. 1. verse 32. who knowing the judgement of God that they which commit such things are worthy of death not onely doe the same but consent with them that doe them made themselves as equally guilty as the Actors of them as Paul in his bill and information put up in the Court of Heaven against them sufficiently declareth the same did Elias in his bill of information against the people in his time accusing them all as equally guilty of the blood of the Prophets and destroying Religion as Jezabel and onely because they consented unto it They saith Elias have killed thy Prophets and have broken down thy Altars Which they all the people that assented unto her as well as the Officers and Executioners And so our Saviour in his time accuseth the people as well as Herod for slaying of Iohn the Baptist saying They have done to him whatsoever they pleased They which they all the Nobles that sate at Table with Herod that did not disswade Herod from that bloody and tyrannicall act and all the people that liked well of it the sinne of this Nation who assented unto the bloody Decrees and censures given in the High-commission-Court and in the Star-chamber and in all other unjust Courts the people that assented unto all their cruell censuâes against Gods people and liked well of it are as equally guilty who would ordinarily say that had they beene Judges
and Christs Disciples beleeved the maine points of the christian Faith and professed subjection unto the Gospell of Jesus Christ and his Kingdome as well as the hundred and twenty names and the other three thousand and this was as much as Iohn the Baptist Christ himselfe and all his Apostles required for the forming of them into a church or churches and making of any men or women Members of the same as is manifest in the second of the Acts verse 38 where Peter saith repent and be baptized And where likewise it is recorded That as many as gladly received the Word were baptized verse 41. and the same day were added to the church about three thousand Soules Neither was there required any more of those converted by Philippe in the church of Samaria Acts the 8. or of the Eunuch or of the Goaler or of any other that were admitted into church-fellowship in the Apostles âimes then that they should beleeve and be baptized as is apparent through the whole story of the Acts. Now then when all that were baptized by the Baptist and Christs Disciples did all repent and beleeve as the Scripture relateth they did of which the hundred and twenty names were a part as well as those three thousand then they were all moulded into a church forme and formed into a church or churches as well as the three thousand that my brother Burton confesseth following the expresse Scripture were the first formed church And if beleeving the Gospell then and yeelding subjection unto it and repenting and being baptized were sufficient to make them Members and forme them into a church or Churches then beleeving and repenting now and being baptized and yeelding subjection unto the Gospell is sufficient for the making of either men or women Members and forming of them into a church or churches for these were the principall things and the only things then thought sufficient by the Baptist Christ and the blessed Apostles and all the Evangelists for the making of any Members and that in the Apostolicall prime and purest churches Neither have any Ministers of the Gospell in these our dayes any other rule to go by informing or gathering of churches or receiving of Members into any church then that Iohn the Baptist and the glorious Apostles and Disciples of Christ had all the which notwithstanding did then set up Christ upon his Throne as well as any Independent Ministers in our times and therefore as it is high presumption and rashnesse in those of the congregationall way to make or frame to themselves and to the Church of God any other rules to go by in forming of churches then those set down by Christ himselfe who is only to be heard Mat. 17. So it is a great sinne and breach of charity in them to deny those to be formed into a church or churches that observe not their new rules and yet observe and follow Christs injunctions and commands from all which I may well and safely conclude That when those that were baptized by the Baptist and Christs Disciples imbraced the Christian faith and professed subjection unto it and unto Christ the Messiah and were baptized by them into Christ or in his name who were men in office and sent of God to this purpose as having their commission immediately from him for their so doing for so Saint John saith Ioh. 1. v. 33. He that sent me to baptize c. so Christ saith Go teach all Nations and Baptize them c. Mat. 28. I say when this was the substance of Iohn the Apostles commission and when John performed it accordingly baptizing all Jerusalem and all Judea and all the Regions round about Matth. 3. and when the Disciples of Christ baptized more then John Iohn 4. then it followes that all those they baptized were all moulded into a Church or Churches as well as the hundred and twenty names who were baptized by their Ministery and those thousands that were converted baptized and added unto the Church in the 2. of the Acts by the Preaching and Ministery of Peter and the other Apostles and were all by the same reason formed into a Church or Churches not withstanding whatsoever my brother Burton and I. S. speake and dispute to the contrary and therefore they ought to have beene taken notice of by my good brother as formed into a Church or Churches And if it be duly considered what the Independents teach and hold concerning a true formed Church after the New Testament forme and according to their Principles then this very Church my Brother Burton saith was the first formed Church wee reade of was neither in his owne opinion nor according to the doctrine of those of the congregationall way a true formed Church as not having distinct Officers and Members united into one Church body respectively and therefore not a church properly so called and so then it will follow there was not at that time a true formed church in the World which is impious to say or thinke as in the sequell of this tractate by Gods assistance I shall abundantly make appeare and that from my Brother Burtons owne words and from the Independents definition of a Church and therefore my Brother Burton ought as little to have taken notice of those converted by Peters Sermon for the first formed Church as of those that were baptized by Iohn and Christs Disciples for they had not their distinct Officers and Members united into a Church body respectively according to their learning yea they had not then Deacons at all nor Elders as many of the Independents hold nor other of their requisits for the making of a formed Church and therefore it was notachurch properly so called to speake in their Dialect But of these things in their due place I will now examine his following discourse by which the vanity of my Brother Burton will the better appeare and for the which I perswade my selfe he will receive if not a severe censure at least a moderate check such an one as I causelessly had not long since from a Plumporidge Presbyterian brother one of their fellow comoners and a trencher friend to that party for my Brother Burton doth in exprâsse words grant that which all the Independents and those of his faction absolutely deny viz. That there were many congregations and assemblies of Beleevers in the Church of Jesalem this I say he granteth which all they deny attesting the contrary as all their dissenting Arguments shew who labour to prove that there were not many congregations and assemblies of Beleevers in the Church of Jerusalem and in formall words affirme That there were no more Beleevers in that Church then did and could all meet together in one place and congregation for they knew very well that if they should grant that the day on their side is lost and this caused Master Knollys by name and I. S. to come out against me for holding there were many congregations with a promise that if
to be regarded for all they of that fraternity are generally so given to tell untruths that for my part I never believe them neither when they say true nor when they ly for they wil ly by the day by the night But out of my brother Burtons and Hanserdoes words and that in the name of all their brethren I desire the Reader to observe what they both grant And first to consider my brother Burtons expressions for he in them accordeth to these three things viz. First That the Church of Ierusalem was but one particular Church Secondly He acknowledgeth that there were divers companies of Beleevers and that in severall private houses in that Church which did dayly communicate in Gods Ordinances severally Thirdly He asserteth that all those companies in those severall private houses were but so many branches in that one and the same particular Church Now in the second place I shall desire all men duly to weigh Saint Hanserdoes words in his reply to my second proposition and there he aaknowledgeth that the Church of Ierusalem was but one Church notwithstanding in the same page he granteth that that Church consisted of diverse Congregations for he acknowledgeth that they had a congregation in the Temple that is one place and he grants also they had an Assembly in Solomons Porch that is another place and he acknowledgeth moreover that they brake bread from house to house ãâã ãâã ãâã ãâã ãâã domatim and thus they did ãâã ãâã ãâã ãâã ãâã quotidie day by day Here Hanserdo assigneth innumerable places more then the Temple and Solomons Porch wherein the beleevers at Ierusalem communicated and partaked in all acts of worship and that every day and those places were as he assignes them ãâã ãâã ãâã ãâã ãâã from house to house or in every house for so it is translated by all interpreters and confessed by Mr Knollys So that when Saint Hanserdo hath acknowledged that the beleevers in Ierusalem were in such multitudes that besides the Temple and Solomons Porch wherein they met every day to heare the word they brake bread and heard the word dayly also from house to house and in every house then he in this doth accord with my brother Burton that there were divers Congregations and severall Assemblies of Beleevers in the Church at Ierusalem which Master Knollys neverthelesse denyeth affirming that the brethren have not acknowledged it nor the Doctor by Scripture proved it when Saint Hanserdo neverthelesse Vna fidelia duos parietes hath done both For first he acknowledgeth there were many Congregations there Secondly he proveth it by Scripture as out of the first 5 chapters of the Acts So that Master Knollys I hope will not hereafter say that the brethren have not acknowledged that there were many Congregations in Ierusalem But I do verily beleeve that Master Knollys and all the brethren of the Congregationall way when they shall duly and maturely consider what my brother Burton and Saint Hanserdo have acknowledged will give them little thanks for their paines for their doctrine is not onely contrary to all the Independents principles but totally subverteth and overthroweth the tenent of the Congregationall way For all the Independent Ministers through the World preach up and publish in all their Pamphlets that in all the Primitive Churches there were no more beleevers in any one of them no not in the very Church of Ierusalem it selfe then could all meet together at one time and in one place to communicate in all Acts of Worship And this doctrine they have broached to all people wheresoever they come perswading them that this is Gods way and the Gospell way and the right way of gathering Churches and therefore they call it the Congregationall way affirming that all the Apostolicall Churches we read of in the holy Scriptures each of them in their severall Cityes and Precincts consisted but of as many as did all meet in one Congregation and this they call Gods Ordinance And many of the brethren both assembled and not assembled have been heard say and promise that if it could evidently be made appear unto them that there were many Congregations and diverse Assemblies of Beleevers either in the Church at Ierusalem or in any other of the Apostolicall Churches that then they would relinquish their opinion of Independency and acknowledge that the Congregationall way had not any warrant and footing in Gods word and that the opinion of the Presbyterians concerning the combining of many Congregations under one Presbytery and their Dependency upon it and their making of a subordination of many Assemblies under one Aristocracy to be governed by the Common Councell and joynt consent of many Elders was Gods Ordinance This I say all the Independents that I have ever talked with or or by relation heard of have promised and by protestation engaged themselves that if it could be made appear unto them by the word of God that there were many Congregations of Beleevers either in Ierusalem or in any of the Primtive churches that then the controversy amongst the brethren would be at an end Now although I have in the foregoing treatise sufficiently evinced and made it evident that there were many Congregations of Beleevers in the Church of Ierusalem and that they were all dependent upon that one Presbytery yet because it is the chief point of controversie between us and the which being sufficiently cleared is that that will put an end to the whole debate and because also Mr Knollys hath so peremptorily affirmed That the brethren have not acknowledged that there were divers Assemblies of Beleevers there for his farther satisfaction and for the satisfaction of all those of his party and for the satisfaction of all men and that at last the brethren may be the more fully convinced of the error of their wayes and that the simple people also may be undeceived I shall desire them all seriously to weigh and consider what both my brother Burton and Saint Hanserdo are forced to confesse though I must needs say thus much of them both That they withhold much of the truth in unrighteousnesse as I shall by and by make appear but this I say I desire all men advisedly to weigh what they are both constrained to acknowledge First therefore I will again set down my brother Burtons words and in the second place I will repeat Saint Hanserdoes expressions For my brother Burton his words are these They were saith he constrained to sever themselves into diverse companies in severall private houses to communicate and which is more he granteth That those severall companies were but so many branches of that one and the same particular Church c. thus he Master Hanserdoes words are these All the beleevers saith he in the Church of Ierusalem met together with one accord in one place to wit the Temple and in Solomons Porch and brake bread from house to house and that day by day these are Saint Hanserdoes own words Now I
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