in the second Chapter and first Verse were Christs apostles and Disciples and such as had followed him from the beginning of Iohns baptisme and were indeed all Ministers of the Gospell and preachers of the Word and men of great eminency and fame and renoun and therfore by a great elegancy are called Names the number of the Names saith the Holy Ghost which kind of expression in the Holy Scripture is ever used for to expresse men only of transcendent excellencie and desert for their rare vertues and endowments as is manifest out of the Revel 3. 4. and all these were taken up in holy duties as the occasion required and were by themselves but may any rationall man conclude from thence that there were no more Beleevers in Ierusalem would not this be thought an odde kind of arguing if one should thus dispute against the Independents those Homothumadon brethren all the Independent Predicants and their Itinerary Preachers those eminent and learned men those names are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Citie of London on one of their Feast dayes Ergo there is no more Independents in the Citie of London then can meet at all times in any one Congregation to partake in all their Ordinances would not all the Independents laugh at any Presbyterian that should thus dispute when they themselvs boast that there be millions of them in London Now by the holy Scripture we are truly informed there were millions of true beleevers in the Church of Ierusalem at that very time and that they were the Ministers only that were present together on the day of Pentecost and that the other Beleevers were in their other meeting places yea besides those that I have now named it is said in the same Chapter verse 5. that at that instant of time there were dwelling at Jerusalem Iewes devout men out of every nation under heaven that is true Worshippers and Beleevers here therefore must needs bee an innumerable company of these and all these were then Inhabitants in Ierusalem so that the Holy Scripture doth by many witnesses prove there were more then a hundred and twenty Beleevers or more then a hundred thousand in Ierusalem at that time how therefore with any honesty can the Independents conclude from Epi to auto that there were no more Beleevers then in Ierusalem nor ever after then could all meet in one Congregation If this be not to fight against God there was never any fighting against him But should I yeeld unto them which I cannot doe for many reasons that there were no more Beleevers at that time in Ierusalem then did or could all meet in any one place will it follow in any sound understanding that they could ever after all still meet in one Congregation when they were infinitly daily increased I trow not for so to speake and so to argue and conclude would be but to prove fighters against all reason yea against God himself as I said before and to deny the expresse Scriptures as will forthwith appeare for in the same Chapter when there were but three thousand new Converts added to the Church it is said that then that company could not all meet in any one place to communicate in all acts of worship but for want of a place spacious enough for to breake bread in they were forced then to meet in divers places and to divide themselves into severall Assemblies and Congregations and that in severall houses for so saith the Scripture verse 46. and they continued daily with one accord in the Temple and breaking bread from house to house that is in many severall houses they had their meetings to communicate in therefore at that very time there were many Congregations of Beleevers so that they could not possibly meet altogether in one place And here by the way it is good to take notice not onely that there were many Congregations of Beleevers in the Church of Ierusalem which the Independents confesse to be the first formed Church and that when there were but three thousand new Converts added to the Disciples but that all these were speedily and readily received into Church-fellowship and that by the sole and alone authority of the Apostles so that it was not required at their hands that they should first walke sometime with the Church before their admission or that they should make a particular confession of their faith or bring in the evidences of their conversion or that they should enter into any particular explicite Covenant or that they must have the consent of the Church before they could be received into Church-fellowship nothing I say of all this was either practised in this Mother-church or any Daughter-church in the Primitive and purest times but these two truths are most certainely evident out of the Scripture The first that all Christians in the church of Ierusalem were admitted into Church-fellowship upon their repenting beleeving and being baptised without any other conditions and that upon offering themselves The second truth is this that there were many congregations and Assemblies of Beleevers in the Church of Ierusalem at that instant time which is abundantly proved out of the testimonies and reasons above specified and those expresse words where it is said that they brake bread from house to house therefore there were many Congregations then But it will farther more illustriously yet appeare if we consider the divers other additions of Beleevers and that daily unto the Church of Ierusalem for in the last verse of this chapter it is said that the Lord added daily unto the Church such as should bee saved here we find additions upon additions of Beleevers and that daily indefinitly set downe as if they could not easily have been told which addeth no small Emphasis unto the expression and all these were admitted into Church-fellowship without any of those conditions the Independents require of all their Members in these our times for it is said the Lord added daily unto the Church such as should be saved and therefore hee did it onely upon his owne termes of Repentance Faith and Baptisme Now what understanding man can easily beleeve that when there was such daily increase of Beleevers made that they could all still meet in any one place or Congregation to partake in all Ordinances But if wee looke into the fourth chapter we shall find an other new Addition and that of five thousand men more besides women for so saith the Scripture verse 4. Howbeit many of them which heard the word beleeved and the number of the men was about five thousand Now if when there were but three thousand they were then forced for want of a convenient place spacious enough to communicate in to divide themselves into divers severall houses how impossible a thing was it for them all daily then to meet together in any one place or congregation may any one imagine when there were not only daily additions of Beleevers but five thousand men more added unto the
now living in these dayes of light and knowledge that should be either so ignorant or erroneous as to gainsay it and yet learned Master Knollys in his moderate answer as he calleth it pag. 8. and 9. replyeth and answereth to it by denying the Minor of my Syllogisme for very slender reasons as his custome is after this manner I will give you his owne words which are these There is no mention saith he in any Scripture quoted by the Doctor of eight thousand new Converts besides women and children Neither doth that Scripture produced Acts 4. 4. prove any such thing For the Reader may consider that the number of them there mentioned are but five thousand and albeit the Dr. make them up eight thousand by saying those five thousand men were added to the Church and joyned to the former beleevers pag. 57. Yet there is a two-fold mistake in the Doctors addition to wit first that some of the three thousand may be were women how then can the Doctor say there were eight thousand new Converts besides women secondly these five thousand are only called men and not Converts not beleevers For howbeit many of them hearing the word beleeved yet it is not said the five thousand men beleeved and the truth iâ— the text well considered only holds forth that the number of men was wade up five thousand These are Master Knollys owne expressions and all that hee hath to say against this Argument with his confused reasons or rather triflings What man but of ordinary capacity that had but cursorily read over my Arguments would not have observed the truth so plaine and evidently laid downe in them and confirmed with such reasons as hee would not onely have beene well satisfied therewith but would have judged it either great blockishnesse in any and apparent ignorance to have yet doubted of it or great temerity and contentiousnesse of spirit to have gainsayed such evident demonstration of verity And yet Mr. Knollys out of the sublimity of his learning being a confident Disputant not onely confutes mee but repels the very Scripture it selfe and resists the Spirit of God which is usually with him and his Complices and all out of the spirit of error and contention to maintaine their severall factions So that it may be admired that such men are not abandoned and abhorred of all people truly fearing God especially when they see their whole study and indeavour is to delude and seduce poore silly creatures But I desire the Reader here deliberately to weigh and consider what the man saith hee denyeth that there is any mention in any Scripture quoted by mee of eight thousand new Converts besides women and children whereas in the second Chapter of the Acts which I cited there is mention made of three thousand added to the Church by the first Miracle and Sermon of the Disciples and this Master Knollys himselfe doth acknowledge pag. 8. of his Pamphlet His words are these To whom were added viz. to all those that were converted before by Johns and Christs Ministry about three thousand soules c. Here hee confesseth there were three thousand soules added to the Church neither is there any mention of women amongst them and in the fourth Chapter hee likewise acknowledgeth that the number mentioned there is five thousand His words are these For the Reader may consider that the number of them there mentioned are but five thousand Thus hee Now all the world knowes that three thousand and five thousand are eight thousand and the Scriptures quoted by mee made mention of these eight thousand what so ever M. Knollys saith to the contrary So that no man of understanding can doubt of the truth of what I asserted For that which is confirmed by the testimony of the holy Scripture were it single and by it selfe ought by all Christians to be beleeved but that which hath both the holy Scripture and learned Master Knollys his owne witnesse to confirme it that hee cannot with any good reason deny but that there was three thousand soules at the first Miracle and Sermon of the Apostles after Christs Ascension added to the Church and five thousand after both the Holy Scripture affirmeth and Master Knollys acknowledgeth it Ergo there were eight thousand new Converts added unto the Church at Ierusalem for these were distinct actions or effects of the Ministry of the Apostles and produced at severall times and upon severall occasions from the Miracles and preaching of the Apostles for otherwise they would not have been taken such notice of as such wonders and have beene so distinctly set downe with all the severall circumstances both of time place and persons neither would there have beene such running and going questioning and consulting about that busines by the Magistrates and Officers as there was if some new and strange thing had not happend and falne out for men doe not usually wonder at ordinary occurrences Now when the holy Scripture relateth this new miracle in the 4. of the Acts as an unexpected thing and suddenly hapning as a matter of great admiration astonishment yea of terrour to the enemies from the curing of the Criple from the preaching of Peter Iohn asserteth withal that many which heard the word beleeved the number of the men was about 5. thousand v. 4. It is apparently evident that as this was a new act distinct from the former so that the conversion of these five thousand was a new effect and distinct one from the former and is of purpose set down by the holy Ghost by it selfe severally to be taken notice of as a matter of more admiration than the conversion of three thousand by how much it was a greater work of the Spirit of God by another miracle and Sermon to convert five thousand then three thousand And without all controversie it was thus recorded with all its circumstances for this very end that it should for ever be taken notice of as a distinct miracle and work of wonder from the former For the holy Ghost is very accurate in the relation of it and very carefull that there should be no mistake in the whole businesse for in expresse words and termes it is said Notwithstanding all the opposition that was made by the Priests and by the Captain of the Temple and the souldiers to hinder the preaching of the Word and to smother this miracle yet many of them that heard the word saith the Scripture beleeved And that there might yet be no mistake or fallacy in the story and narration the very sum and accompt of those that were converted and beleeved by reason of this last miracle and Sermon is specified particularized and set down in these words and the number of the men viz. that beleeved saith the Scripture was about five thousand So that the Scripture it selfe sets down the number and calleth them men and not women and children And it is very safe alwayes to speak as the
and all men and no women and another consisting of three thousand more of which he makes a scruple saying that amongst them there might be some women So that if the five thousand were all men and there was yet another company of three thousand more besides amongst which there might be some women as Master Knollys saith then this three thousand was a distinct company from the former now three thousand amongst the which there might be some women and five thousand all men makes up full eight thousand so that Master Knollys by his whibling againe and againe Volens nolens confirmes my assertion that the full number of those converts by these two miracles Sermons was eight thousand and for ought any thing can be said to the contrary they were all men besides women and children and this is all he gaines by his fond caviling and contention to prove himselfe a very jangler and one like that wicked servant that condemns himself by his own mouth And this shall suffice to have spake for proofe of the number viz that there were eight thousand besides women and children And now I come to his second reason by which he labours to evince and prove they were not converts beleevers which I hope to make appeare to be not only groundlesse but to be most impious and wicked as giving the Spirit of God the lye and indeede destructive to their own tenents and principles His words are these These five thousand saith he are onely called men and not converts not believers for howbeit many of them hearing the word believed yet it is not said the five thousand men beleeved And the truth is the text well considered only holds forth that the number of men was made up five thousand Thus Master Knollys For my owne particular I stand astonished at the vanity senslesnes and wickednesse of the man for his words are not only against the light of reason and the judgement of all the learned and the very opinion of the Independents themselves who hold that they were all converts and beleeves but they are contradictory to the Spirit of God giving the holy Ghost the lye as I said before for the Scripture saith notwithstanding all the resistance and opposition made by the enemies of the Gospell to hinder the work of the Ministry and notwithstanding all the persecution that was raysed against them for this very end I say notwithstanding all their indeavour the holy Ghhst saith that many of them which heard the word believed and the number of men was five thousand Here are two truths evidently laid downe contrary to Master Knollys his errors The first is that they are not only called men but beleevers for saith the Scripture they that heard the word believed Secondly the number of those that believed is there in terminis set downe to be five thousand and the number of the men viz. that believed saith the text was five thousand So that from this testimony of Scripture and from all my arguments deduced from thence these two conclusions do follow evidently The first that Master Knollys is a very wicked man that thus at pleasure can give the Spirit of God the lye and oppose the truth it selfe upon all occasions The second that there were more believers in the Church of Ierusalem then could possibly all meete in any one place and congregation to partake in all acts of worship and that in its very infancy for here we read of eight thousand more cnoverts besids women and children for the Scripture maketh mention of no women nor children newly added to all those that were converted by Iohn the Baptist and by the ministry of Christ and his Disciples in Christs life time and all they were innumerable for all Jerusalem went out unto them and were baptised besides the many other thousands that the Scripture recordeth were daily added to these all which I say could not possibly meete in one congregation to edification And the truth of these conclusions I am most assured will appeare so cleare in the judgement of all the learned as they wil gather that Mr. Knollys his complices that thus sottishly oppose it ought severely to be punished for these their wicked practices who for the upholding of their own errors and for their base lucre and gain for worldly ends care not what they say or do to the disturbance of church State for the seducing of the poor people and hindring of the work of reformation so much to be desired But before I passe on to Master Knoylls his other Cavills I shall desire the reader a little to consider what I have yet in this place to say to him These five thousand saith he are called men and not converts not believers for howbeit many of them hearing the Word believed yet it is not said the five thousand men believed And the truth is the text well considered only holds forth that the number of men was made up 5. thousand From hence I gather if these words of his may be credited that it may be a very well formed Church after the new testament forme for this Church at Ierusalem was such an one by the confession of all the Independents although they be not all visible Saints but many of them unbeleevers Iewes and Infidels and be not true converts and that for the moulding up of a true Church after the new testament forme it is not absolutely necessary that they should be all visible Saints for here Master Knollys says they were mixt good and bad together it is not said saith he the five thousand men believed and yet they were all members so that by his doctrine some of them were unbelievers and notwithstanding they were all moulded up into a Church body so that they were not all visible Saints and yet the true Saints and believers made no separation from the other but they all continued together in Church fellowship both Saints and infidels and communicated in all Ordinances Now whether or no Master Knollys by this doctrine of his doth not fight against the opinion of all his brethren and utterly overthrow all the new fabricke of Independency I leave it not onely to the judgement of the learned of the congregationall way if there be any such but to the censure of the seven new churches of which he is one of the pastours and an other Saint Diotrephes who if they do not punish him for this his Grollery I will say they deserve censure and punishment themselves But this is not all I have here to say to Mr Knollys I have this also to adde that if any credit may be given to his words there will then be no certainty in any thing the Scripture relateth unto us For he saith That those five thousand that were added to the Church are called men and not Converts and Beleevers and howbeit many of them believed yet it is not said the five thousand believed So that if he may
be credited all that the holy Scripture hath related unto us concerning the conversion of these men is a meere fable for the Scripture saith they believed and he affirmeth the contrary and sayth they were only called men and not converts not believers Whether this fellow therefore ought not to be cast out of the seven Churches and out of all the Churches of the world for this his wickednesse and temerity I leave it to the judgement of all the learned either dependents or independents and so I will passe to his other good stuffe which in its due place you shall meete with But in the meane time out of all the above quoted places of Scripture I thus farther argue Where there was almost an hundred preachers and Ministers besides the twelve Apostles and all these continually taken up in prayer and preaching and could not leave their Ministry to serve tables and where there was such a company of believers and people as did imploy them all there of necessity they must be distributed into diveâ—se congregations and assemblies if they would all be edified and avoyd confusion and partake in all ordinances But in the Church of Jerusalem there was almost an hundred preachers and Ministers besides the twelve Apostles and all these were continually taken up in prayer and preaching and could not leave their ministry to serve tables and where there was such a company of believers and people as did employ them all there of necessity they must be distributed into diverse congregations and assemblies if they would all be edified and avoyd confusion and partake in all Ordinances For the major very reason and the common light of understanding without any reluctation will assent unto it And for the Minor it is manifest from Chapter the 1. ver 21. 22. and from chapter the sixt ver the 2 and 4. and chapter the 8. ver 1. So that the conclusion is undenyable But out of all the former places I thus farther argue Where there were people of al nations under the heavens and them in some multitudes and most of them believers and devout men and women which waited upon the Ordinances and had a desire daily to heare the Word there of necessity they must be distributed into divers and sundry congregations and assemblies and have such to preach unto them severally in their owne language or else they could not partake in all acts of worship to edification But in the Church of Jerusalem there were people of all Nations under the Heavens and them in some multitudes and most of them Believers and devout Men and Women that waited upon the Ordinances and had a desire dayly to heare the Word Ergo of necessity they must be distributed into divers congregations and assemblies and have such to preach unto them severally in their owne language or else they could not partake in all acts of worship to edification For the Major no reason can gainsay it for the Apostles and the other Ministers imployed all those gifts of the Holy Ghost and those divers languages which they had received for the edification of the Church to the utmost and did improve all opportunities for the converting of the people committed unto their charge and for the further building of them up in their holy faith which was their calling and imployment and this they could not have done unlesse they taught those Nations in their severall Languages and that they could not do without confusion unlesse they were distributed in severall assemblies where they might distinctly heare their own Languages For otherwise as Saint Paul saith in the 1 Cor. 14. 23. if men should speak to the people with unknown tongues if the unlearned saith he come in and unbelievers will they not say that they are all mad And therefore Tongues are given for a signe not to them that believe but to them that believe not Now they were devout Men in Ierusalem and Believers and therefore the Apostles and Ministers were to speake to them severally in their own languages and for that purpose God gave them those Tongues and that diversity of languages that those that were Believers might be more edified and that the unbelievers and unlearned such as belonged unto Gods election might be convinced and judged of all and that the secrets of their hearts might be manifested that so falling down upon their face they might worship God and report that God was in them of a truth as the Apostle there saith So that I say for the Major no reasonable creature will call it in question And for the Major it is manifest out of the Chap. 2. Vers 5. c. and in Chap. 6. Vers 1. and Vers 2. 4. And for the conclusion that from the Premises doth also ensue Againe I thus further argue out of the former Chapters That which the holy Scripture in expresse words and in diverse places hath declared unto us that every Christian is bound to believe but the Scripture in expresse words and in diverse places hath declared unto us that there were diverse assemblies and congregations of Believers in the Church of Jerusalem and that the Apostles and all the Believers in Jerusalem did continue daily with one accord in the Temple and that they brake bread from house to house and that daily in the Temple and in every house they ceased not to teach and preach Iesus Christ Ergo there was diverse congregations and severall assemblies of Believers in the Church of Jerusalem where they did daily partake in all the Ordinances and enjoyed all acts of worship For the Major no Christian can deny it For the Minor it is manifest from 46 Verse of the 2 Chapter and Chap. 5. vers 12. and vers 42. and Chap. 3. vers 12 13. and many more places that might be produced And in those places it is not onely said they preached in every house but that they brake bread from house to house by which expression all Writers interpret the holy Communion and partaking of the Lords Supper and if it should not so be understood we never can reade that any Christians in Ierusalem besides the Apostles ever enjoyed all acts of worship especially those that are peculiar to Church Communion It is related often that they preached the Word daily in the Temple which was common to Iewes and Christians though no Jewish worship as all men acknowledge And by evident Arguments it may be proved that they never administred the Sacraments in the Temple those discriminating and distinguishing Ordinances of the Christian Church as all the most Orthodox Interpreters gather from the ensuing words where it is said They continued daily with one accord in the Temple but when they speake of the Administration of the Lords Supper it is expressed in these words and breaking of bread from house to house which is interpreted by all Divines of Sacramentall bread which phrase and manner of speaking is usually so expounded by all the Learned upon Acts the
I will first discover the ground of your fury against me and then goe on You preach and write that Independencie according to your practise is the onely way to advance Christ upon his Throne and that narrow path which all Christians are commanded to walk in but hitherto your confident saying so is the strongest Argument you bring to maintaine your Assertion Now in that I durst not take your bare word nor no mansliving have he never such fairepretences in Gods matters but with the Bereans searching the Scriptures whether those things were so or no and finding that way contrary to Gods Word and Apostoli call practise having by cleare Scripture and Arguments grounded thereupon discovered the errour of that way out of a Christian remorse and godly pitty to the soules of poore weake tender hearted Christians who are easie to be seduced and carried about with every wind of Doctrine Ephes 4. 14. Exhorted Magistrates Parents Masters and all that feare the Lord in sincerity to put to their helping hand to keepe the people from wandering into by-paths and to see that they and their families together doe serve our God live in his feare and walke in the wayes of his commandements according to Scripture rule and the example of the faithfull holy servants of the Lord c. This forsooth is the ground of your quarrell which I thought fit to mention by the way of Preface and for this you accuse mee to be an Adversary of Christs Kingdome an open enemy and Persecutor of the Church and what not to which with a good conscience I answer you scandalize me for according to the Apostles exhortation 2 Tim. 2. 15. I have studied to shew my selfe approved unto God nay further I say I am ready if the will of God be so to lay downe my life for the Regality and Kingly office of Jesus Christ and for the peace of his Church but not in your notion having no warrant for it Brother give me leave to aske you the like question which Paul did the Galatians Gal. 4. 16. Am I therefore an adversary to Christs Kingdome a Persecutor become your enemy because I tell you the truth I appeale to the righteous Judge to judge betweene you and mee herein and passe to other particulars in your charge handling them together as they have neerest relation one to the other Now where you speake of mee as if I were an Hypocrite and boldly accuse me of walking scandalously to the shame of the very name of Christian Religion for these and all your other false calumnies God who is the just Judge of all men will one day call you to an account in the meane time let mee tell you though your accusations be founded as deepe as hell yet neither Satan who is the Accuser of the Brethren Revel 1â— 10. nor any Instrument that hee doth worke in or by can be ever able in the words of truth to prove your charge but it is an old stratagem of Satan when a man labours to walke uprightly to feare God and eschew evill thus to accuse him for when God himselfe had declared the integrity of his servant Job Iob. 1. 8. notwithstanding Satan durst accuse him to be an Hypocrite and say that if God but put forth his hand to touch all that hee had hee would curse God to his face Iob. 1. 9 10 11. and when God gave Satan power over all he had verse 12. and Job still blessed the name of the Lord hee sinned not nor charged God foolishly verse 21 22. yet Satan went on in accusing Job and ceased not untill God gave him power over his body Iob 2. 5. 6. yea his friends through Satans instigation spake against him and condemned him to be a man who had onely shewes of Religion or to use your words faire flourishes of holinesse Iob 4. 6 7 8. Iob 15. 2 3 4 5. Thus hath Satan dealt with mee God gave him power over all I had and over my body hee cast mee into prison that I might be tryed Revel 2. 10. and hee hath stirred up such as should have beene and seemed to bee my friends to accuse mee for an Hypocrite a scandalous Walker and what ever hee falsely suggests unto them yet still I have and will by the grace of God in mee retained mine Integrity and with holy Iob I answer you and all such Traducers My witnesse is in Heaven and my Record is on high My friends scorne me but mine eye poureth out teares unto God Iob 16. 19 20. Brother Burton it cannot be denied but that you and your party have brought the same accusation against me as Satan and Iobs friends brought against him yet as God reproved them accepted of Iob Iob. 42. 8. so my God whom I in truth and sincerity serve with the twelve Tribes of Israel day and night Act. 26. 7. hath approved and will accept of mee maugre all the power false accusations Revilings subtle Wiles and workings of Satan for as the Apostle saith 2 Cor. 2. 11. I am not ignorant of his devises nay herein I have comfort because I know the faithfull servants of God in all ages have beene traduced and accused for Hypocrites and scandalous Walkers wee reade 2 Cor. 10. 2. that the false Apostles did thinke or reckon of Paul as one that walked according to the flesh but as the Apostle speaketh to them in the third verse of that Chapter so I say to you that though I walke in the flesh yet I doe not warre after the flesh c. For I have lived in all good conscience before God untill this day Act. 23. 1. But were all true you have said and that of your owne knowledge or could you by the testimony of honest sober and approved Christians prove mee such an one as you have decyphered me it had beene a brotherly part more Saint-like and would have brought lesse scandall to the Gospel if you had pleased to have made knowne betweene you and mee wherein you conceived or had been informed that I walked scandalously and if I could not have cleared my selfe from all such wicked aspertions and made it plainely appeare that it was a malicious evill report raysed causelessely then if you had reproved me sharpely you had done as a Christian ought to doe For to reprove sinne is warrantable and an Argument of brotherly Love Levit. 19. 17. but to receive a false report of me or slily raise it up and publish it in print before you had laboured to restore mee in the spirit of meeknesse according to the Apostles exhortation Gal. 6. 1. or told me my fault betweene you and mee and used all such other meanes to have gained a brother as Christ our King and Law-giver hath commanded Matth. 18. 15 16 17. is an open disobedience to his Royall Mandates and doth demonstrate that in all things you have not as you pretend obeyed Christ nor made his will revealed in Gods Word your rule to walke
if you salute your brethren only what do you more then others Do not even the Publicans so And then the Lord set before all his people his own example for their imitation to teach them to do good unto all and this was the way of righteousnesse the old Puritans of ENGLAND walked in doing good to all which the Sectaries have quite forsaken For it can sufficiently be proved that all their charity is confined to those of their severall sects So that if at any time they have been sent unto and solicited by such as knew how wealthy they were and able to relieve others and how ready also and open hearted and handed they had formerly been which was their praise and honour to the relieving of any that were in necessity especially if they were godly those men I say having no ability to relieve them they being themselves poor yet with speciall recommendations as perfectly knowing them to be such as feared God sent them to such of the Sectaries as they knew were very able and at that time very free to all those that were necessitated of their own party yet could not obtain the least reliefe from them in the behalfe of others though withall they made known unto them that those they commended unto their charity had formerly relieved many and were now brought to that great poverty that they had not bread to put in their own mouths nor their childrens bellies through the cruelty robbery of their barbarous enemies and were escaped only with their lives I say notwithstanding all the importunity of those that solicited those Sectaries and notwithstanding the great indigency and present necessity they were all in they could not extort the least reliefe from them it being replyed and answered that they had enough to relieve of their own telling them that they should go to those that were of their own party and to the Collectors in every parish saying that they must have a care of such as were in Church fellowship with them and thus they have shut up all bowels of compassion to all those that are of a different opinion from themselves especially to all those that are of the Presbyterian way as can be proved by innumerable witnesses Yea they are come to such a height of indignation against the Presbyterians and so far they are from relieving any of them as they will wish their ruine and this is the way the Sectaries now walk in which is not the way of righteousnesse nor of the old Puritans of ENGLAND for the way of righteousnesse is that they should love their enemies and do good to them that hate them Now all the Independents say that the Presbyterians hate them for so in their very prayers they intimate to God himselfe that I may now returne to that prayer I formerly mentioned made by the Homothumadon Brother at the great Venison Feast on the Lords day in one of the grand Sectaries houses where all their Church was entertained He in his prayer spake unto God in this manner Lord saith he they meaning the Presbyterians hate us because we know more of thee then they doe we beseech thee Lord give us to know yet more of thee and then let them hate us more if they will c. Here we see they complaine unto God himselfe though falsely that we hate them now if they walked in the way of Righteousnesse that God hath appointed them to walke in they should doe us good and pray for us and not be so uncharitable as to pray against us and to requite evill for evill which is the way they walke in and which was not the way of the old Puritans of England who had better learned their Lesson of love and charity But now to consider this prayer a little and some other of their expressions and the high prayses that upon all occasions they give of themselves by all which it will yet the better appeare that they are not the old Puritans of England over-grown in goodnesse and exceeding them in selfe-deniall and in all points of piety godlinesse and charity and in truth and righteousnesse for this very prayer of theirs with their other speeches and practices proclame to the world the quite contrary for I affirme first that the old Puritans never magnified their owne graces And secondly that both this prayer and many of their other prayers to God prayses of themselves are both untrue Pharisaicall and uncharitable for the Presbyterians doe not hate them as they falsely accuse them but it is they that hate the Presbyterians as all their words and actions and Pamphlets can testifie The Presbyterians as they are bound hate all false wayes but they hate not the persons of any that is the practice of all the Sectaries as it is well knowne But whereas this Homothumadon Brother said that they knew more of God then the Presbyterians it is most false for all the workes and writings of the Presbyterians in all the Reformed Churches can prove and witnesse the contrary so that the Sectaries are all of them beholding to the learned Workes and Writings of the Presbyterians for all that is in any of them worthy the name of knowledge out of whose learned Bookes they have stole it and I undertake it and shall ever by the grace of God be able to make it good that in all their preachments they deliver nothing that can deservedly be called truth but it hath beene taught by the Presbyterians before they were borne and that far better then any of them can teach it and it is most certaine that there is more knowledge in some one of Calvins Workes as that of his Institutions then is in all the Independents and Sectaries put together which very Booke alone with the Holy Scripture had it beene diligently read and studied by the people the Independents and Sectaries with all their plots and devices could never have gained an hundred Proselytes Yea if young Divines would but well reade and study learned Mr. Calvins Workes and but Gualter Tigurinus his Writings with Peter Martyrs and Zanchius passing by thousands of other most learned and orthodox Divines I say if they would but diligently reade and study these I have now named the Independents would never be able with all their skill to seduce any one of them Or did but ordinary Christians now adayes reade but Calvins Institutions and but Master Perkins upon Iude with the Holy Scripture they would quickly relinquish all their Independent companies and their new gathered Churches and would soone perceive that the Sectaries know not more of God and of Jesus Christ then the Presbyterians doe and if poore deluded soules would but carefully and seriously reade the learned Writings of our owne countrey men as the Workes of Reverend Master Richard Rogers of Master Dod Master Iohn Rogers of Dedham Master George Walker Master Bolton Master Iackson of Woodstreet Master Scudder Master Bal or any one of a thousand of our godly
Church then the doctrine of the Congregationall way falleth to the ground or vanisheth for if there were many and severall Congregations there that had not an absolute authority and jurisdiction Independent within themselvs respectively but were subordinate and subject to another authority above them then of necessity that tenent of the Congregationall way is but a meer chimera or whimsy of your own heads as all the learnedst of your tribe do acknowledge Now when my brother Burton hath not onely granted there were many Congregations of beleevers in that Church but by arguments proved it he hath utterly I say lost the field before he entered into the combat as will yet more perspicuously appear in the following discourse but by that I have now said you may see how unhappy you are in all these your Champions and Generals that give as great wounds unto your cause as any adversaries you have in the world now living ever gave That which I have now to say in the first place to all your leaders and guides is earnestly to intreat them as they look for true comfort in life and death and as they desire the peace of the Church and quiet of this distracted State and Kingdome they would now no longer withhold the truth from the people in unrighteousnesse which hitherto they have done but that they would unfainedly bewaile the errors of their wayes and repent of their seducing and misleading of the poor people let it be enough that they have so highly provoked God and caused the enemies to blaspheme our Christian Religion And in the second place I desire all you that have hitherto been misled and carryed about with every wind of their new doctrine that now you would more seriously prove and examine all things according to the Apostles rule 1 Thess 5. 12. and hold fast that which is good Lay not out your time and moneys for that which will profit you nothing but whiles it is called to day set your selves seriously upon the work of examining all those new doctrines that have been taught you set before your eyes the example of the noble Bereans search the Scriptures whether things be as they have taught you and if you please diligently to read what I have writ out of a zeal of the glory of God and out of love to your selves and a true desire of your eternall felicity If any of you that have erred from the truth shall be converted by it let him know that he that converteth the sinner from the error of his way shall save a soul from death and shall hide a multitude of sins James 5. 19. 20. John Bastwick THE ANTILOQVIE SOLOMON the Wisest of men and one beloved of God gives this counsell to all the sons and daughters of God and to the universality of all man-kind saying unto them all Prov. 23. ver 23. Buy the truth and sell it not also wisdome instruction and understanding He counsells them all to prise truth with wisdome instruction and understanding above all things as the onely means of making men happy not in this life alone but eternally for so Solomon that wise man asserteth Prov. 3. ver 13 14 15 16 17 18. saying Happy is the man that findeth wisdome and the man that getteth understanding For the merchandise of it is better then the merchandise of silver and the gain thereof then fine gold Shee is more precious then rubies and all the things thou canst desire are not to be compared unto her Length of dayes is in her right hand and in her left hand riches and honour Her wayes are wayes of pleasantnesse and all her pathes are peace She is a tree of life to them that lay hold upon her and happy is every one that retaineth her If all the Orators of the World had been gathered together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they could not with so illustrious a brevity have set forth the excellency of wisdome and understanding nor with more glorious encomiums and ellogies have decipher'd the amability of them for the making of them specious and lovely and for the inviting of all men to the ready and willing imbracing of them for if either life profit pleasure honour or any delectable content or any thing indeed desirable in the world can invite any creature to be inamored with any object of love all that can be said in way of the praise thereof is contained in this description of wisdome and understanding delivered by Solomon And yet truth hath the preeminency before them all the first place for dignity being given assigned unto her and by a speciall command from God himself who spake by his servant Solomon all men are injoyned to buy the truth and that upon any termes and not to bartell it away or sell it or to part with it though it might be with never so much worldly emolument unto them Buy the truth saith God sell it not keep it for ever For by the truth thou shalt perfectly attain unto liberty which is the life of life yea which is better then life liberty being that the whole world contends for every man not onely desiring it but fighting for it Now the truth will make every man free so saith Christ John 8. ver 32. The truth shall make you free from all error and from the fear of Hell and Death and from the very terror of both And lest any man should seriously doubt what truth is as Pilate scornfully did Christ himselfe hath taught us John 17. v. 17. saying Thy Word is Truth and that Truth that sanctifieth his people For every thing is sanctified by the the Word and Prayer 1 Tim. 4. v. 5. This precious good Word of God and the faith once delivered unto the Saints Jude 3. contained in it is that that all men are exhorted earnestly to contend for And therefore more especially in these our times every one ought vigorously to stand up and contend for it yea upon any termes or at any rate to buy it when it is become such a rarity as it is scarse to be met with being almost lost in the thickets meanders and labyrinths of so many errors so that the faith once delivered unto the Saints is very rarely to be found amongst the sons of men through the involutions and intanglements of writhing and restlesse spirits whose whole work and designe it is as by their dayly practices it doth appear either wholy to eclipse or darken it or totally to take it away that by this meanes Truth and Light being once removed the deceivers and impostors may the better put off their corrupt and putrid wares and commodities and the poor deluded people may the more facilly and readily be deluded cheated and consened and those that are wayfaring men for the want of its direction may wander in the by-paths of darknesse to their own eternall perdition And the verity is too too many by their needlesse vain and unnecessary janglings about the truth
meaning as they put upon them for the words in the originall make not so much as mention of a place howsoever it crept in in our Translation All this by Gods assistance I undertake to make good and to evince this also that they lay that foundation of their new Fabrick onely in the ayre or chimera of their owne braine But for the words in Roman characters they are Homothumadon epi tò autò And now I will relate how Philip Nye a very busie Advocate pleaded the cause of Independency and what his testimony was who being desired by the Prolocutor to bring in his witnesse out of the holy word of God for the proving of their assertion hee flyes to the same place of Scripture saying they were all with one accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo saith he there were no more Beleevers in the Church of Jerusalem then could all meet in one place Then after him comes in Ieremy Burroughs a stout Advocate who being demanded to bring in his witnesses for the making of Affidavit to what they had pleaded hee also betakes himselfe to the same text of Scripture and with a great outice saith and they were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo there were no more Beleevers in the Church of Jerusalem then could all meet in one place Then comes in Sydrack Sympson a brave burly and well spread Advocate who being by the Prolocutor requested to bring in his witnesse produces the very same text of Scripture alleaged before crying out pleno ore pingui ore voce that they were altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo there were no more Beleevers in Jerusalem then could all meet in one place and congregation I will not mention the other Advocates for they were all at their Homothumadon and had nothing else to the purpose And thus did these brave Pleaders all and every one of them argue their cause giving in their reason also into the Court for the corroborating of their witnesse saying that the Holy Ghost had from first to last as on purpose shewed this as if his scope had beene before to prevent and preclude all reasonings to the contrary Thus they This place of Scripture with this their reason to speake the truth is all the ground and warrant for substance that all those restlesse spirited Rabbies have for this great warre and contention betweene us and for the proving of their doctrine of Independency and that their tenent of the congregationall way by which they have brought this distraction and confusion into the whole Church and State to the seducing and misleading of many thousand poore soules to the utter ruining of many of them and for the setting of the three Kingdomes on fire which with all their teares if ever the Lord should give them repentance not to bee repented of they could never quench and for the better deceiving of the people they have so accustomed their mouths to Homothumadon epi to auto that very Sagomour Will that has no more Greeke in him then a Horse upon every occasion comes out with his Homothumadon epi to auto and all of them in this great and weighty busines which concernes not onely the peace of the Land but is of everlasting concernment to us all they continually triffle and abuse the holy Scripture dealing with us as Cats usually doe one with an other who when they have spent all their strength with fighting and when they can neither scratch nor bite any longer then they spit one at another and make ugly faces even so doe these men with us when they have tormented themselves spent their Forces in wrangling having never an Argument left to maintain their groundlesse wicked and dividing opinion then they stand staring on us as a last refuge come out with their homothumadon epi to auto and thus spit a little Greeke in our faces which the deluded people not understanding beleeve that it is an absolute conquest gotten on the Independents side Now in regard the whole strength of their cause ye◠of their whole Army lies here and depends upon this Fort I meane these words of the heavenly Charter I will take the more paines for finding out of the true meaning of them that so I may the better discover unto the world the wickednesse and vanity for it is no better of all these Homothumadon imposters and so much the more willing I am to make some stay in explayning the mind and true sense of the same because they are as it were the Key and inlet for the opening and the better making way for the understanding of the whole Dispute so that every man that is but of ordinary capacity by the very light of his naturall reason may from the unfolding of them be sufficiently able to discerne the juglings of these ungodly men But first I shall give you in the answer of those reverend Iudges sitting in the Court I meane the reverend Assembly where this cause was fully heard and debated where the Homothumadons had liberty fully to speak for themselvs to bring in whatsoever made for their cause howsoever they have falsely given out to the contrary Now for answer to their reason above mentioned the Reverend Assembly replyed that they inclined to beleeve that the Holy Ghost intended rather to shew the early accomplishment of the promise Ier. 32. 39. of giving one heart and one way by his so frequent mentioning Homothumadon epi to auto as adjuncts of the first Christian Church meetings then as our brethren suggest to prevent and preclude all reasonings against this assertion of theirs viz. that the beleevers in Ierusalem were no more then could meet in one place and there is most excellent reason for this reply answer of the reverend learned Assembly to their wicked cavil for so I may truly cal it for it is nothing else but to abuse the Holy Scripture and for no other end but to deceive the people that they may the better make merchandise of them which is one of the horridst impieties in the world which all the homothumadon Ministers and Predicants and Itinerary Preacers are most deeply guilty of who make a prey of the people where ever they come and most abominably cheate them especially the silly women Now if we do duly examine the words of the Text and consider them in their native sense and true meaning it will most manifestly appear that the Answer of the learned and reverend Assembly was grounded upon most excellent and solid reason which all the slight of all the Homothumadons and their cunning craftinesse whereby they lie in wait to deceive simple souls will be made more oriently appear in all its colours First therefore I will set down the Text it selfe in its originall language and then give the true interpretation of it in our tongue Acts the second v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translation is this When the day of
Priests were also added unto the Lord so that if there were a great Congregation and Assembly of the Priests as the Word of God relateth there must necessarily be many more Congregations of the ordinary people and all these are to be yet reckoned upon a new account and upon a new List so that there were numberlesse Congregations of Beleevers in the Church of Jerusalem if any credit may be given to the Holy Scripture and that in the very infancy of the Church so that I am most confident that this truth is now evident and perspicuous to all those that have but ordinary understanding But because this is the onely busines as the Independents say and that will put an end to this controversie betweene us for they have often said prove once but clearly unto us out of the Word of God that there were many Congregations of Beleevers in the Church of Jerusalem and then wee will grant you the day I say in this regard I shall briefly adde some other Arguments to prove there were more Beleevers in the Church of Jerusalem then could all possibly meet in any one Congregation or a few for to these that were daily converted and added to the Church wee heare upon all occasions of additions upon additions and of increase upon increase of many more Beleevers for in the ninth chapter verse 31. it is recorded that the Churches having rest through all Judea and Galilee and Samaria they were multiplyed for so it is in the Oâ—iginall Now Ierusalem was the chiefe Church in Iudaea and therefore shee also multiplyed and increased in Disciples daily which being added to the former spake of it makes it an impossible thing that they could all meet together in any one place or a few And in the 12. chapter upon the miraculous death of Herod it is said verse 24. that the Word of God grew and multiplyed in Ierusalem that is brought forth great increase of ' Beleevers and made them exceedingly daily to multiply so that all these additions upon additions of Beleevers made it an impossible thing that the hundreth part of them could meet in any one place But omitting many Arguments that I could produce from the multitudes of their Preachers and the diversity of the nations and the infinit number of the Inhabitants and from the Miracles in Jerusalem that necessarily called for many Congregations and Assemblies that one place in the 21. of the Acts may for ever silence all Gain-sayers and abundanly prove unto rationall men that there were many if not numberlesse congregations of Beleevers then in the church of Ierusalem If we will but take notice what Saint Iames and all the Presbyters of Jerusalem spake unto Saint Paul who being all Inhabitants there and the Ministers and Preachers of the Word in that Church must all necessarily know not onely the condition of the Beleevers there but for the most part the number of them now I say it will be worth our paines and attention to observe and take notice what is there confirmed by the testimony of many witnesses yea a cloud of witnesses and all of them without exception there was Iames the Apostle by name and all the Presbyters of Ierusalem all Synodians whose witnesse was true and for ever to be beleeved and yet they give in this evidence to Saint Paul concerning the Beleevers in Ierusalem that there were many ten thousands of weake Brethren here how many ten thousands more may we suppose were there then of strong Brethren in the Church of Jerusalem seeing for the most part in all Churches where there are able and learned Ministers it is ever observed that there are three strong brethren to one weak one at least more strong brethren then weak ones Now when there was a whole Colledge of Apostles for the most part resident in that Church and a whole colledge of Presbyters fixed Ministers there and able Preachers besides a multitude of Priests and all painefull and laborious that preached unto them night and day instructed them all in their Christian Liberty and confirmed them in it with miracles and when they had also for a farther strengthning of them in that their Christian Liberty called a Councell and Synod in Jerusalem and ratified the abrogation of the legall Ceremonies and that from the Holy Scripture and the Spirit of God and did daily preach unto them all this their Christian Liberty we are bound by the Law of charity to beleeve there were many more thousands of strong Christians then weake in that Church yea our daily experience will perswade any man to beleeve this Doctrine Now let us heare what Saint Iames and all the Presbyters witnesse unto Saint Paul concerning this point verse 20. Thou seest Brother Paul say they how many ten thousands for so it is in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Iewes there are which beleeve and they are all zealous of the Law out of the which words wee may observe that those Saint Iames and the Presbyters speake of were all Inhabitants in Ierusalem for they could witnesse nothing of strangers those that dwelt in other places neither could they have said thou seest them if they had not beene Inhabitants or if they had beene here to day and gone to morrow for then they could not have beene taken notice of but they speake of Inhabitants as by many Arguments may be proved and of all these they asserâ— these things First for the number of them that they were many ten thousands Secondly that they were all Beleevers Disciples and very good Christians yea very zealous ones Thirdly they doe witnesse that all these many ten thousands were but weake Brethren and therefore gave Saint Paul counsell yea an order somewhat to connive at their weaknesse for a time that hee might the better ingratiate himselfe into their favour the story is there fully set downe Now I say if there were many ten thousands of weak Brethren in the Church of Jerusalem how many more ten thousands of strong Beleevers may any rationall men suppose were then there in that church where there were a colledge of Apostles forthe most part and a standing Colledge of able Presbyters all miraculous Teachers and assisted immediatly by the spirit of God Surely a few hundred of houses or places could not possibly have held their very bodies much lesse could a few hundred of houses have held them to partake in all the Ordinances so that all men that have not absolutely resolved to give the Spirit of God the lye yea to wage warre against Heaven must acknowledge that there were many Congregations and Assemblies of Beleevers in the Church of Jerusalem especially when it commeth confirmed by so many witnesses of divine authority By which it appeareth that there were many Congregations of Beleevers there as in every house one So that for this point I am most assured it is now without controversie that there were many Congregations and Assemblies of Beleevers
more evident then yet it hath been viz. That Diotrephes was the primate of the Independents and of all those of the congregationall way But first I will set down Mr Knollys his words at large to take away all occasions of their calumniating tongues who ordinarily use to say That we keep from the world their Arguments that we may the better delude the people and hold them in ignorance His words therefore by way of answer to that Argument are these Now let the reader judge saith he whether the Doctor be not much mistaken in his commentary exposition and application of this place of Scripture And let me give you to understand that Saint Iohn saith verse the 9. I wrote unto the Church But seeing no mention is made of any particular congregation how can the Doctor so confidently affirme that it was his particular congregation Now the reader may see plainly that the Doctor can expound those brethren and their Elders or Presbyters which the Scripture calls a Church to be a particular congregation And what it was which Saint Iohn had written to the Church is not in this Epistle nor in any other Scripture delcared except it was to receive those brethren which he saith ver 8 ought to be received and ver 10 whom Diotrephes would not receive how then doth the Doctor say that Diotrephes assumed that power to himselfe which belonged unto the Colledge and Councell of Presbyters without whose joynt and mutuall agreement and common consent nothing ought to be done or transacted of publike concernment is the receiving of brethren or casting out of brethren a power which belongs to a colledge of Presbyters and neither the one nor the other may be transacted by the Elders and Brethren of a particular congregation unlesse the Court or common-councell of Presbyters conjoyntly consent unto it Let it be also considered that D otrephes opposed the brethren and forbad them that would have received those who Saint John saith vers the 8. we ought to receive yea and cast them out verse 10. of the Church to wit excommunicate them Doth it hereby appear that Diotrephes would have his congregation Independent and have an absolute jurisdiction within it selfe No but Diotrephes would lord it over the Church and have the preeminency above his brethren whether fellow-Elders or fellow Saints Diotrephes loving the primacy amongst them he would be the Primate and Metropolitan of the Church and have the preeminency of all the Presbyters in it and brethren of it The Doctor could have urged this Scripture against the domineering Prelates and why should he marvell that his brethren should now urge it against the Court of Presbyters It is confest that Diotrephes did that which was evill in usurping authority over the Church and those brethren he cast out of the Church But that he was the first that opposed the Presbyterian government or that he did affront a Court or common councell of Presbyters it is more then I know or the Doctor can prove For had Diotrephes done so why was he not convented before them Surely the Apostle Saint Iohn would rather have written to the colledge of Presbyters if there were any such then to the Church or in writing to the Church would tather have sent him a summons to appear at some consistory before the Court and common-councell of Presbyters then to warne them to take heed of hiâ— evill that they did not follow it And doubtlesse St John would have writen thus Diotrephes loves to be a Primate amongst you wherefore when the Presbytry that is to say the Magistracy or Signiory of grave solid learned religious and wise Divines and Ministers come to keep order and meet together in a Court and common-councell I will remember his deeds and informe or complain to the Court and common-councell of Presbyters that he prates against us the Presbyters with malicious words But the Apostle Saint Iohn did not know any Court or Common-councell of Presbyters neither Classicall nor Synodicall to appeal unto Nor can the Doctor make good those appeals he mentioneth page 10 to be according to the Scripture of truth to wit that every particular man as well as any assembly or congregation may have their appeals to the Presbytry of their Precinct hundred or division under whose jurisdictions they were and if they found themselves wronged there that they have appeals to some other higher Presbytry or Councell of Divines for releefe and justice I only aske the Doctor how he can prove those appeals by Scripture and if he could whether that higher Presbytry or councell of Divines especially if they may say the Holy Ghost and wee be not as Independent as these brethren and their churches against whom the Doctor hath written And if so then such a high Presbytry or councell of Divines is not Gods Ordinance by the Doctors own confession and affirmation Therefore the Apostle writes to the Church or particular congregation whereof Diotrephes was a Member and an Elder whom he knew had power to judge him as well as the Church or particular congregation of Corinth had power to judge them that were members therein 1 Cor. 5. 12. 13. and therefore might as warantably admonish Diotrephes as the Church of Colosse might Archipus Coloss 4. 17. And if nothing of publike concernment ought to be done or transacted without the joynt and mutuall accord or agreement and common consent of the Presbytry Iohn the Presbyter would not have transgressed so farr as to take upon himselfe this authority over Diotrephes to tell the Church of his faults and to say he would remember him and sharply reprove him and teach him to prate against the Presbytry with malicious words which belonged unto the Court and common-councell of Presbyters But I shall have a just occasion to say more touching this matter in the answer unto the third question and therefore passing by the objection with his answer mentioned page 19. to the 29. unto its due place I shall desire seriously to consider the Doctors proof of his first proposition which he laboureth first by producing such Scriptures as he conceiveth make for the manifestation of the truth and from thence frames and formeth his arguments Thus Mr Knollys in way of reply speaketh to my argument concerning Diotrephes and of his intention what he will do in the insuing discourse to all the other arguments I have here set down his words at large omitting only the greek and latin texts which he School-boy-like scribleth to little other purpose than to shew his own vanity and to perswade the ignorant people that he is some-body in the Greeke and Latine tongue which kind of learning notwithstanding the most of his fraternity generally despise and contemne I have therefore omitted them especially having learned this lesson from Saint Paul 1 Cor. chap. 13. vers 19. rather to speak five words to the understanding of the people that I might teach others then ten thousand words in an unknown
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
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
20. vers the 7. And our Brethren do not deny this And it is well known that the Primitive Christians had their meetings and assemblies in private houses as by the many places is manifest which I cited but a little before Besides the Sacrament of breaking bread is no Temple-ordinance and therefore could not be adminisâ—â—ed in the Temple with the safety of the Christians and Believers for if they were so highly displeased with the Apostles for preaching Iesus and the Resurrection in the Temple as it appeareth Acts 4. 2. They would not have suffered them to have administred the Sacraments there And if Paul was so assaulted Acts 21. 28. for being but supposed to have brought Greeks into the Temple what would these men have done if one should have brought in a new Ordinance and a new worship and service and that so contrary to their legall rights Surely the Iewes would never have suffered it neither do the Brethren contend for this Now it is well known that in the Primitive Church if not every day yet every first day of the Week at least they met together to break bread that is to receive the holy Sacrament which was never without preaching as we see in Acts 20. 7. and in the places above quoted in which it is said they dayly brake bread together and that in severall and particular houses and that of necessity must be for a few houses could not have held so many thousands as all reason will dictate and if they were or could be contained under one roof yet they must be forced to be in diverse and severall chambers or roomes So that what is done and spoke in the one the other knowes nothing of it so that they are still severall congregations as under the roofe of Pauls there are diverse meeting places where Men may partake in all Ordinances and they are called severall Churches and they that meet there several congregations though under one roof for the distinction of the places under one covert makes alwayes a distinct assembly as it is dayly seen in the severall Committees at Westminster where every Committee of both Houses have their severall roomes and equall authority and are yet all but one Parliament though distributed into so many severall assemblyes So here they had severall assemblies and that in severall houses as is declared and reason it selfe without any testimony of holy Scripture will perswade this for the Apostles they all preached and that dayly and they must have severall roomes to preach in to avoyde confusion for all things in the Church must be done in order and they must have severall auditories or assemblies or else they should preach to the walls so that if the Apostles would all preach and the people all heare of necessity they must be distributed into severall congregations and assemblyes to avoyde disorder and that there were severall congregations and severall assemblies the places above specified do declare and tell us So that there is no man that resolves not to oppose all truth that is contrary to his received opinion but may evidently perceive that there were many congregations and assemblies in the Church of Ierusalem and yet they all made but one Church and were govern'd by one Presbytery as the many Committees in both Houses are in divers roomes and make divers assemblies and have equall power and authority among themselves and yet they all make but one Parliament and all those severall Committees are govern'd by the joynt consent of the Great Civill Presbytery of the Kingdome which is all the Parliament and all this without confusion yea with most excellent order and decency This is the last argument I produced out of the above cited Scriptures to prove that there were many assemblies of beleevers in the Church of Ierusalem before the persecution And concerning this argument Mr Knollys before he comes to answer it makes a little sucking preamble His words are these But the Doctor saith he hath one argument which is more to the purpose then all the other which I desire the reader seriously to consider page 64. Thus he His Answer to this Argument is as followeth I will set down all his own words which are these Now I desire the Reader to consider how the Doctor proves his Minor which he saith it manifest from Acts 2. 46. and chapter the 5. 12. 42. and chapter 3. 11. 12. and many more places that might be produoed page 64 65 66. In all which discourse the Doctor gives you nothing but his own suppositions and conclusions for the proofe of his Minor proposition which is his manner of discoursing through his booke This Argument saith he I answer First by denying the assumption or Minor proposition and the reason of my denying it is because the Scriptures produced by the Doctor do not in expresse words declare that there were divers assemblies and congregations of beleevers in the Church of Jerusalem The Scriptures quoted do in expresse words declare the contrary to what the Doctor would prove For Acts the 2. verse 42. 46. All that beleeved were together and they continued with one accord in the Temple And Acts the 3. 11 12. it is expresly said that all the people can together to them in the Porch which is called Solomons Acts the 5. 12. And they were all with one accord in Solomons Porch So that these Scriptures produced by the Doctor to prove that there were divers assemblyes and congregations of beleevers in the Church of Jerusalem who met together in severall places at one and the same time upon the first day of the weeke where they did partake in all Ordinances do expresly prove the contrary to wit that the Apostles and all the Beleevers in the Church of Jerusalem met together with one accord in one place to wit in the Temple and in Solomons Porch and brake bread from house to house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domatim not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per singulas domos and thus they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quotidie day by day and they continued stedfast the Apostles doctrine and fellowship and in breaking of bread and in prayers and all that beleeved â—â—re together Acts the 2. v. 42 44 46. Yea the Doctor himselfe saith in his Minor proposition the latter part of it That the Apostles and all the Beleevers in Jerusalem did continue dayly with one accord in the Temple and that they brake from house to house and this shall suffice for refutation of what the Doctor hath written touching the first proposition Thus profound Mr Knollys confutes my arguments I have set down all his words at large And as he earnestly desired the Reader seriously to consider my Argument So I in like manner intreat him that he would but looke back upon it and advisedly weight whether there be nothing either in that or any other of my arguments and in all my discourse but my own suppositions and conclusions for proofe of what
I say as he affirmeth and whether I have not both Scripture and reason for what I say through my whole book and if he shall upon mature examination perceive that I have good authority for what I say then let him judg whether or no M. Knollys all his complices that thus upon all occasions traduce me bee not a generation of the accusers of the brethren and whether both Mr Knollys and all his confederats be not a company of calumniators raylors and Lyers rather then Saints For I bless God I have both Scripture and sound reason for all that I say and I speak it here in the presence of the great GOD that if I had ever seen the least ground of truth in all the Scripture of truth for what they of the congregationall way hold about their Church I would rather have suffered any misery in the world then ever have opened my mouth against their way much lesse have written against it but finding it not only a novell Opinion but hereticall indeed the very sourse of all heresies and errors and of dangerous consequence and such an one that if it be not speedily looked unto will not onely bring down the plagues and judgements of God upon the Nation and overthrow all the Christian Religion and all power of godlynesse but all government in Church and State through City and Country and bring a miserable desolation and utter ruine upon the 3 Kingdoms which God of his infinite mercy and goodnesse prevent And the consideration of all these things in the presence of God I say it again and no other put me upon this imployment to oppose the error of the wayes of all the Independents and Sectaries and in this course I am now in by the grace of God and his blessed assistance I will persevere in with all my endeavours to the last period of my dayes And now I come to reply to what Mr Knollys hath here set down by way of answer and although I have formerly given an answer to all the fond cavills of the Independents concerning their severall meetings together in the Temple and in Solomons Porch which the Reader I am confident will say is satisfactory enough to any that know what reason is yet here again for Master Knollys farther satisfaction if he will with any thing be satisfied I answer as followeth to what he childishly bables against this Argument of mine This argument of the Doctors saith he I answer first by denying the Assumption c. One would have expected that when Master Knollys began with this word first which amongst learned and rationall men in disputing it being a word of relation hath ever reference to some second answer at lest if not a third and fourth that he had had some second and third reserve of reasons at least to have fallen upon my argument with this I say all wise men would have imagined And yet there followes neither a second third or fourth answer But howsoever he may speak nonsense by his calling and by vertue of his Independency I will take no advantage against him for that I will examine onely the futility of his denyall which he calls a reason which indeede is a meer contradiction not only of himselfe but of the holy Scripture and is a giving of the spirit of God the lye as at other times as will forth with appear For whereas he saith that the Scriptures produced by me do not in expresse words declare that there were divers Assemblies and Congregations of Beleevers in the Church of Jerusalem and that the Scriptures quoted do in expresse termes declare the contrary it is most abominably false and that by his own confession as we shall by and by see For should I grant unto Master Knollys which I cannot do for many reasons set down in my foregoing Discourse That when there were but three thousand converted and added to the Church that they might then all meet together in any one place or congregation to partake in all Ordinances and that when there were five thousand more added to them they might still likewise all meet together either in the Temple or in Solomons Porch to hear the Word I say should I to gratifie Master Knollys grant him all this yet it will not follow that when there were dayly new additions upon additions of other Converts and Beleevers and that of many thousands that then they could still doe the same But I cannot grant all this for it would be against all reason and contrary to daily experience which tels us that eight thousand men cannot meet in any one Congregation to partake in all acts of worship to edification Yea if I should grant this to Master Knollys both hee himselfe and all his Fraternity would laugh at mee all learned men would conclude that I were indeed a mad man as my brother Burton speakes of mee for it is most certaine that all the Beleevers and Converts in the Church of Ierusalem did never all together partake in all Ordinances and in all acts of worship either in the Temple or in Solomons porch for wee never reade that they either baptized or brake bread in either of them neither would the Magistrate have ever indured or suffered it and yet both these were the discriminating and sealing Ordinances by which all Christians were distinguished from Jewes and Gentiles and all Vnbeleevers and it is well knowne that there was no room in any private house that could containe such a multitude to partake in all Ordinances to edification and this my brother Burton accordeth to saying in expresse words that there was no roome or place large enough to containe them all and the very Scripture also is cleare in this point in many places Yea Master Knollys assenteth to this though hee takes no notice of what hee sayes at any time But because hee perhaps will beleeve himself rather then me and because also his Followers and Schollers will give credit to his words rather then to any reasons produced by mee let them I pray heare what hee saith The Apostles and all the Beleevers in the Church of Jerusalem saith hee met together with one accord in one place to wit the Temple and in Solomons Porch and brake bread from house to house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domatim not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per singulas domos and thus they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quotidie day by day and they continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayer c. These are Master Knollys his owne words From the which all learned men may easily perceive the force of truth and the weaknesse and feeblenesse of errour for whiles the man labours to enervate my Argument he contradicteth himselfe and the holy Scriptures and overthrowes his owne Principles and confirmes my opinion for by his owne words it is evident there were many Congregations and Assemblies of Beleevers in Ierusalem
nothing had beene granted by himself or said by me to prove it hee grollishly denieth it Secondly I shall intreat the Reader to observe how he doth not onely contradict himselfe but oppose all his brethren of the congregationall way for they all acknowledge That the church at Jerusalem and the government of that was to be a paterne of Government to all churches insucceeding times as being a most perfect paterne and the Mother church in imitation of the which Government as they pretend they mould up all their particular congregationall churches saying that as the church at Jerusalem had an absolute power within it selfe and was not dependent upon any other churches as being compleate within it selfe so ought every church in like manner after the example of that church to exercise all authority within it selfe and not have dependency on any other for in all particulars they avow the church of Ierusalem was a perfect formed church and the same they assert of all the Primitive and Apostolicall churches This I say is the Doctrine of all the Idependents besides himselfe that I ever have read or talked with yea my Brother Burton in the beginning of his Answer to his owne Argument saith that the first formed Church we finde is in the second of the Acts. Then if it was a formed Church as hee confesseth then there was nothing wanting unto it so that of necessity it must be a compleate and perfect church for that that is deficient and deformed that cannot bee said to be perfect and compleate and a formed church now if it were a formed church as he above said then it was a perfect and an entire church as all rationall men will easily and readily gather And yet notwithstanding here he affirmeth that it was not a perfect paterne and therefore saith he for the making up of a compleate paterne of church government all the other Apostolicall churches besides it must come in By which words of his I maintaine hee does not only oppose all those of his owne party who all hold the contrary but contradicts himselfe But let us heare himselfe speake of necessity saith hee we are to take all the churches of the New Testament together to make up one entire and perfect Church patern For in the Church of Jerusalem we find Election of Officers but we find not expressed that part of Discipline for casting out of corrupt Members as in the Church of Corinth and so in the rest For the Churches were not brought forth to full perfection in one day Their very constitution had a graduall growth The Church of Jerusalem had not Deacons at first till there was necessity The summe is to make up a compleat patern not only the Church of Jerusalem but that of Corinth of Ephesus those of Galatia and Philippi and the rest are to be conferred together that each may cast in its shot to make up the full reckoning so that what is not exprest in the one may be supplied by the rest to make up one Entire Platform For the Scripture consists of many Books as so many Members in one body one Member cannot say to an other I have no need of thee 1 Corinth 12. c. Thus my brother Burton confuteth all his brethren who in all their writings with an unanimous consent hold that the church of Jerusalem and all the other Apostolicke churches were prefect formed churches and absolute within themselves and Independent where as he blames them all of imperfection and sayes They must all be conferred together to make up an entire platforme which if it be not an opposing of them all and a contradicting of himselfe I referre to the Iudgement of the learned For he in the beginning of his answer said The first formed church we met with was that in the 2. of the Acts and yet he here accuseth it of imperfection and faylings and therefore not formed for at that time saith he it wanted Deacons and we finde not expressed that part of Discipline for casting out of corrupt members at any time as in the church of Corinth and the rest So that by his Doctrine here was a great defect and fayling in the Church at Ierusalem and therefore it was not a church properly so called for every church properly so called according to his learning must have not only a good Discipline but Distinct Officers and Members united into one church body respectively for these are his formall words page 11. Now a church according to their discription truly formed and properly so called is when it hath a particular Pastor and Teacher or Doctor and two to three Elders and a Deacon with ten or eleven good men and women with an explicite particular Covenant now I shall desire my brother Burton in his reply to send me word which of all the Ministers that were there at that time was the peculiar-Pastor of this formed church and which of them was the Teacher or Doctor or who were their Elders and who were their Deacons for the distinction of Officers and Members united into one church body respectively is that that makes up a formed church properly so called in their Dialect and therfore if he cannot make all that I require of him clearly appeare then he can never prove either the church at Ierusalem or any of the primitive and Apostolicall churches churches properly so called for we reade not in all the holy Scripture that any church had a particular Pastor and Doctor peculiar to it self or but two Elders and a Deacon with a small company of men and women or any particular Covenant but we reade that in all the churches there were mighty multitudes of believers and many Deacons and that they had many Presbyters set over them and church Officers to governe them in common and nothing in particular of that distinction of Officers and Members united into one church body respectively with any such Covenant which he and all the Independents say make a church properly so called and without which in their Language it cannot be adistinct and formall church properly so called from which I do with very good reason conclude and that from the new light I have from my brother Burton that either the church at Ierusalem and all the other primitive churches were not churches properly so called or well formed churches according to the new-testament forme which were impious either to thinke or say or if they were that then there may at this day be compleat churches properly so called although they have not distinct Officers and Members united into one church body respectively but serve their flocks and congregations in common So that all the bable of my brother Burton and his brethren of the congregationall way is but wickedly and unchristianly to abuse the world and to delude poore people when they demande such things of their brethren as essentially necessary for the constituting of a church properly so called as God never required at his
whiles with their scriblings they trouble the world in making rents and schismes in church and state But heare yet how hee cavilleth the church of Ierusalem saith hee cannot bee a paterne to all churches for then all Churches must have seven Deacons and must bee all subject to some one Church because things in question were there debated and determined and sent to other Churches to be observed and in regard also that that Church was infallibly guided by the Holy Ghost in which respect the resolution of that Church was with authority it pleased the Holy Ghost and us which no particular Church since can ever say In these respects saith hee it followes then that the Church of Ierusalem remaines not in all things a patterne for other Churches for a paterne must bee in all things imitable and perfect Thus my Brother Burton makes a noyse to little purpose contradicting all those of his owne party that I ever yet read or talked with who all acknowledge that the Church of Ierusalem was a paterne to all churches and from the example of that church as they pretend they forme and governe all their churches and labour to reduce all to that paterne and ground all their proceedings upon the Plat-forme of that church and doe all as they affirme in imitation of that holding Synods to bee one of Gods ordinances and ground it upon the meeting of the Apostles and Elders in the 15. of the Acts and yet my Brother Burton here maintaineth the contrary as his words sufficiently declare for which his grollery I beleeve all those of his Fraternity will give him little thankes and blame him for his so great haste in answering mee who in his wise Epistle to the Reader saith I hasted at last as fast as before I was slow if possible to recover our brother so that it seemes hee made more haste then good speed according to the Proverbe Canis festinans caecos parit catulos and will have cause at leisure to repent for hee hath by this his jugling and conjuring quite rased the foundation and overthrowne the whole Fabrick of the new Bable of Independency which his brethren had beene so busie and diligent to lay erect maintaine and uphold and that from the example of the Church of Ierusalem But it will not be amisse to examine his trifling reasons of this his gain-saying and denyall that the Church of Ierusalem cannot be a paterne to other churches for then saith he every Church must have seven Deacons and all Churches must be subject to one Church and to the Decrees of that Church which they cannot be there being none now infallibly guided Thus my Brother Burton out of the acumen of his wit disputes at randoun after the very same manner did the Prelates in their generation dispute against the godly people they termed Puritans when they alleaged the example of Christ and the blessed Apostles in receiving of the Sacrament of the Lords Supper as that they all received it either sitting or using a Table-gesture and therefore that all Christians and Christs Disciples were bound to imitate and to follow his and the Apostles examples rather then Antichrists as a paterne set downe to them of receiving the Holy Communion to the end of the world To which the Prelates and those of that faction replyed that if the Puritans would make Christ and his Apostles in receiving the Lords Supper a paterne for their imitation then they must always celebrate it in an evening and that after supper and in an upper roome and in a private house and not in publick and then they must never exceed twelve or thirteene communicants and they must be all men and no women and an hundred such other toyes they brought to prove that the example of our blessed Saviour and his holy Apostles was not to be a paterne of imitation for the receiving of the Lords Supper to all Christians in succeeding ages and after the same manner doth my brother Burton now trifle to no purpose For as the example of Christ and the blessed Apostles was a paterne in respect of substance and not in every circumstance which was never required so was the church of Ierusalem in respect of substance and not in every circumstance to be a paterne to all churches for their imitating to the end of the world As for instance The church at Ierusalem had liberty given them by the Apostles to nominate and make choyce of Deacons when there was a necessitie of such Officers to nominate and make choyce of as many as they thought sufficient for their occasions And in this it was a paterne to all churches in succeeding ages that they likewise if they had need of Deacons might make choyce of holy and godly men and of approved integrity and of as many as they had need of whether fewer or more and as often as their occasions required no church being limited for the number and as the Apostles onely in that church ordained the Deacons and not the people so the Ministers and Presbyters only in all churches should doe the same And as upon any difference amongst the brethren that are joyned together in church Fellowship as it hapned then betweene the Grecians and the Hebrewes Acts 6. about their widowes who they thought were neglected in the daily Administration they made their appeales to the Apostles for redresse so in this the church at Ierusalem is a patern to all other churches upon any occasions of such or the like difference to appeale unto their severall Presbyteries and as they willingly submitted themselves to their determination so when the Presbyters command or appoint any thing in the Lord and according to his word the people are to yeeld willing subjection obedience to their order and in their so doing to make the church of Ierusalem their paterne and as in the church of Ierusalem there were many congregations and churches and all these were combined together and subordinate to one Presbyterie in this also the church of Ierusalem is to be a paterne to all churches in succeeding ages that they may doe the like in imitation of that church which is for ever to be a paterne to them and as upon occasion then certaine men went downe from Iudaea to Antioch Acts 15. 1. and troubled the people there and in other churches with words subverting their soules saying that they must be circumcised and keepe the Law vers 24. pretending they came from the Apostles and had a command from them of their so doing so that upon this the churches sent unto the Apostles and the Elders at Ierusalem for the determination of this busines in debate waited patiently for their resolution without making any rents or schismes in the church and as the Apostles and Elders of that church and of other churches called a councell and Synode and there disputed and debated the matter with arguments and reasons searching the holy Scriptures What was the good will
and pleasure of God in them and accordingly determined that difference and question by the written Word and from thence commanded that the Decrees of that Councell should be observed in all Churches After the very same manner in this their so doing the church of Ierusalem is a paterne to all other churches upon the like occasions it any difference of opinion rise amongst the churches or if any new heresies spring up tending to the subversion of the soules of the people how holy and godly so ever they seeme to be that broach them and what pretence so ever they make that they have them from divine Authority I say upon the like occasions in Imitation of the Apostles and Elders in the church at Ierusalem Kings and Princes and Christian Magistrates and those that are in Authority may call a councell or Synod of Divines together and as the Apostles and Elders there debated things by dispute and reason and by searching the holy Scripture found out the truth and determined the question and sent their Decrees which were binding to all other churches so I affirme also in this their so doing that church is a paterne of imitation to all churches in all Nations and Countries and Christian churches in them that Ministers out of severall Presbyteries in a representative body may meet together by the appointment of their Magistrates and dispute those questions by reasoning and discourse and finding by searching of the Word of God what his good will and pleasure is may determine the question accordingly and give out their decrees grouned upon the written Word with authority to be observed by all those churches under their severall Jurisdictions and as the people then did patiently wait till the determining of that difference without making of any rents schismes or separations one from another and did then yeild obedience to those decrees without any reluctation but observed them all willingly after the debate so ought all people in imitation of them and following their example with patience to wait without making any rents and divisions till things are fully discussed and determined in any such Synode or councell and then willingly and cheerfully submit themselves and yeild obedience to them and in their so doing they have the church at Ierusalem for a paterne and the Apostles and Elders of that church and the other churches for an example of imitation so long as they injoyne nothing contrary to the Word of God For this way of governing the church by Synods and Councells upon differing and dissenting opinions betweene church and church and upon occasion of any new Heresies sprung up in Christian Countries or any old ones revived as it hath its paterne from the church at Ierusalem and that of Antioch which is left for our imitation that all churches upon the like occasion should follow it So this way of ruling is grounded upon most excellent reason as most agreeable both to the Law of God and nature and the practise of all Nations and Kingdomes of which we have many presidents in the holy Scriptures besides this councell at Ierusalem and some others For as all Nations and Kingdoms have been ever governed by generall councells and have ever had their severall appeales from inferior Courts and councells to Superior upon either publicke grievances or upon any differences betweene Province and Province and County and County or betweene Corporation and Corporation or City and City or upon any Pressures or oppressions or impeachments or incroachments of each on the others liberties or through injustice or injuries done to each of them from some that are in power and authority So the church of Iesus Christ which is his Kingdome is inferior to no other Kingdome upon earth but in that also the severall Corporations that are under it which are so many Presbyterian churches have in like manner the liberty of their appeales upon any of the aforesaid or above named occasions And although they all injoy equall priviledges amongst themselves as the severall Provinces Counties Corporations and Cities in any kingdome do so as they cannot severally and by themselves considered give a Law each to other yet as in a generall councell in Kingdomes and Common-wealths when the Knights and Barons and Burgesses of each of them are all met together in their representative bodies in a Parliament or Diet may being so Assembled together not only redresse any abuses and punish Delâ—nquents but also for the better government of those severall Doâ—inâ—ons for the future give Lawes to each Province County City and Corporation yea and unto the whole Country And enact penall Statutes both to them and to the whole Countries under them according to the fundamentall Lawes of the Kingdomes and Countries In the same manner it is in the visible Catholicke church which is Christs Kingdome although in it the severall Presbyteries and churches considered by themselves and as having equall Authority amongst themselves cannot give Lawes to each other severally and by themselves considered as the Church of Corinth and that of Antioch and Ephesus and the other could not prescribe to each other a rule or Law to walke by with Authority but only in an examplary way by well doing yet all these severall churches ioyning together in a generall councell as they did at Jerusalem Acts the 15. and having from each of them deligated and sent their Presbyters and Ministers as so many Burgesses of their severall cities and Corporations and they being all met together upon any grievances and having by debating of the matters and differences in question by dispute and by disquisition found What is the good will of God and what is his pleasure in his good Word and in the holy Scriptures which are the Fundamentall Lawes of his Kingdom may in any Christian councell so called and ordering their businesse as the councell and Synod of Ierusalem did give out their Decrees and those binding ones to all those severall churches that are under their jurisdictions and all these severall churches ought to yeild obedience to them And in this their so doing they have the church of Ierusalem and the other churches a president and a paterne For I say in all these respects the church at Ierusalem is a paterne to all other churches And as in the church at Ierusalem Corinth Philippi Samaria Ephesus c. the Apostles Evangelists and the Presbyters in every one of those churches had the charge of each of those churches committed to them in common as is manifest from all the places above quoted and through the holy Scripture and as they fed them all and governed them all in common so in that also both the church at Ierusalem and all the other churches according to my brother Burtons doctrine who saith they must all come in for the making up of a compleat platforme I say as all the Presbyters and Ministers fed those severall churches in common so they are a paterne to all churches in all
to be regarded for all they of that fraternity are generally so given to tell untruths that for my part I never believe them neither when they say true nor when they ly for they wil ly by the day by the night But out of my brother Burtons and Hanserdoes words and that in the name of all their brethren I desire the Reader to observe what they both grant And first to consider my brother Burtons expressions for he in them accordeth to these three things viz. First That the Church of Ierusalem was but one particular Church Secondly He acknowledgeth that there were divers companies of Beleevers and that in severall private houses in that Church which did dayly communicate in Gods Ordinances severally Thirdly He asserteth that all those companies in those severall private houses were but so many branches in that one and the same particular Church Now in the second place I shall desire all men duly to weigh Saint Hanserdoes words in his reply to my second proposition and there he aaknowledgeth that the Church of Ierusalem was but one Church notwithstanding in the same page he granteth that that Church consisted of diverse Congregations for he acknowledgeth that they had a congregation in the Temple that is one place and he grants also they had an Assembly in Solomons Porch that is another place and he acknowledgeth moreover that they brake bread from house to house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domatim and thus they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quotidie day by day Here Hanserdo assigneth innumerable places more then the Temple and Solomons Porch wherein the beleevers at Ierusalem communicated and partaked in all acts of worship and that every day and those places were as he assignes them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from house to house or in every house for so it is translated by all interpreters and confessed by Mr Knollys So that when Saint Hanserdo hath acknowledged that the beleevers in Ierusalem were in such multitudes that besides the Temple and Solomons Porch wherein they met every day to heare the word they brake bread and heard the word dayly also from house to house and in every house then he in this doth accord with my brother Burton that there were divers Congregations and severall Assemblies of Beleevers in the Church at Ierusalem which Master Knollys neverthelesse denyeth affirming that the brethren have not acknowledged it nor the Doctor by Scripture proved it when Saint Hanserdo neverthelesse Vna fidelia duos parietes hath done both For first he acknowledgeth there were many Congregations there Secondly he proveth it by Scripture as out of the first 5 chapters of the Acts So that Master Knollys I hope will not hereafter say that the brethren have not acknowledged that there were many Congregations in Ierusalem But I do verily beleeve that Master Knollys and all the brethren of the Congregationall way when they shall duly and maturely consider what my brother Burton and Saint Hanserdo have acknowledged will give them little thanks for their paines for their doctrine is not onely contrary to all the Independents principles but totally subverteth and overthroweth the tenent of the Congregationall way For all the Independent Ministers through the World preach up and publish in all their Pamphlets that in all the Primitive Churches there were no more beleevers in any one of them no not in the very Church of Ierusalem it selfe then could all meet together at one time and in one place to communicate in all Acts of Worship And this doctrine they have broached to all people wheresoever they come perswading them that this is Gods way and the Gospell way and the right way of gathering Churches and therefore they call it the Congregationall way affirming that all the Apostolicall Churches we read of in the holy Scriptures each of them in their severall Cityes and Precincts consisted but of as many as did all meet in one Congregation and this they call Gods Ordinance And many of the brethren both assembled and not assembled have been heard say and promise that if it could evidently be made appear unto them that there were many Congregations and diverse Assemblies of Beleevers either in the Church at Ierusalem or in any other of the Apostolicall Churches that then they would relinquish their opinion of Independency and acknowledge that the Congregationall way had not any warrant and footing in Gods word and that the opinion of the Presbyterians concerning the combining of many Congregations under one Presbytery and their Dependency upon it and their making of a subordination of many Assemblies under one Aristocracy to be governed by the Common Councell and joynt consent of many Elders was Gods Ordinance This I say all the Independents that I have ever talked with or or by relation heard of have promised and by protestation engaged themselves that if it could be made appear unto them by the word of God that there were many Congregations of Beleevers either in Ierusalem or in any of the Primtive churches that then the controversy amongst the brethren would be at an end Now although I have in the foregoing treatise sufficiently evinced and made it evident that there were many Congregations of Beleevers in the Church of Ierusalem and that they were all dependent upon that one Presbytery yet because it is the chief point of controversie between us and the which being sufficiently cleared is that that will put an end to the whole debate and because also Mr Knollys hath so peremptorily affirmed That the brethren have not acknowledged that there were divers Assemblies of Beleevers there for his farther satisfaction and for the satisfaction of all those of his party and for the satisfaction of all men and that at last the brethren may be the more fully convinced of the error of their wayes and that the simple people also may be undeceived I shall desire them all seriously to weigh and consider what both my brother Burton and Saint Hanserdo are forced to confesse though I must needs say thus much of them both That they withhold much of the truth in unrighteousnesse as I shall by and by make appear but this I say I desire all men advisedly to weigh what they are both constrained to acknowledge First therefore I will again set down my brother Burtons words and in the second place I will repeat Saint Hanserdoes expressions For my brother Burton his words are these They were saith he constrained to sever themselves into diverse companies in severall private houses to communicate and which is more he granteth That those severall companies were but so many branches of that one and the same particular Church c. thus he Master Hanserdoes words are these All the beleevers saith he in the Church of Ierusalem met together with one accord in one place to wit the Temple and in Solomons Porch and brake bread from house to house and that day by day these are Saint Hanserdoes own words Now I
may we suppose were then in the Church at Ierusalem when many more great congregations and Assemblies of Beleevers were dayly added to that Church and when the holy Word of God in expresse termes in the 21. chap. of the Acts saith There were many ten thousands of beleevers there without all controversie there must needs at that time be a mighty many of Assemblies and Congregations and yet in the very infancy of it and when there were but five thousand beleevers as my brother Burton and Saint Hanserdo do both witnesse they then had divers Assemblies and Congregations and communicated in severall private houses and brake bread from house to house that is to say in every house And therefore I have now great hope that not onely Mr Knollys will confesse the brethren have acknowledged That there were many Congregations and Assemblies of beleevers in the Church of Ierusalem but that Sir I. S. his scrupulous conscience also will be satisfied about this point especially when it commeth ratified not onely by Scripture but by the testimony and witnesse also of my brother Burton and Saint Hanserdo But if Sir I. S. shall still persevere in the error of his wayes and shall be so far from beleeving that there were many Congregations and Assemblies of beleevers in the Church of Ierusalem as he will yet swear there were no more Saints there then could or did dayly all meet in one place or congregation then I will conclude of him that he is a gentleman very fit to be made a Knight of the post whether I send him to be whipped out of his grolleries Having for the gratifying Mr Knollys and Sir I. S. and for the undeceiving of all cordiall and well affected Christians and such as desire to know the truth been the more large in this controversie I shall now refer my selfe and all that I have said concerning my first and second propositions to the judgement of every indifferent Reader whether I have not sufficiently proved not onely that there were many congregations of beleevers in the Church at Jerusalem but that it is likewise acknowledged by the brethren that there were many Assemblies of them there if any credit may be given either to my brother Burton or to Saint Hanserdo and if they shall judge that I have sufficiently proved it both from Scripture and Reason and from the testimony of two prime witnesses of the Independent party against whom there can be no just exception by any of the Congregationall way they being of their own fraternity Mr Henry Burton and Saint Hanserdo by name I shall again challenge Mr Knollys his promise who hath ingaged himselfe That if I could by the expresse word of Scripture evince there were many congregations of beleevers in the Church at Jerusalem that he would relinquish his grollish opinion of Independency Now therefore when I have done it both by Scripture and the two witnesses above specified I say again I challenge his promise and if he notwithstanding all I have writ will not abandon this his error I shall never esteem him to be either a man of faith or common honesty and shall for ever hereafter proclaim both himself and all such teachers as he is fighters against God and his truth and resisters of his holy Spirit and such as withhold the truth from the people in unrighteousnesse And so I conclude this second Proposition and come now to see what they have to say to the third My third Proposition is this viz. That the Apostles and Presbyters Governed Ordered and Ruled this Church consisting of many congregations and Assemblies by a common Councell and Presbytery This is my third Proposition which is evident out of many places of the Acts and sundry other places of holy Writ some of which with my Arguments I shall here relate in order as they were first set down in my book called Independency not Gods Ordinance the which Mr Knollys I. S. and my brother Burton indeavoured to Answer unto And after I have faithfully related the Arguments I deduced from those severall Scriptures by which I then made good my third Assertion I shall also truely set down the Answer of Hanserdo Knollys and I. S. to all those Arguments The places therefore of Scripture with my Arguments gathered from thence are these following Acts 11. 27. And in those dayes there came Prophets from Ierusalem to Antioch and there stood up one of them named Agabus and signified by the Spirit that there should be great dearth through all the world which came to passe in the dayes of Claudius Caesar then the Disciples every man according to his ability determined to send reliefe unto the brethren that dwelt in Iudaea which also they did and sent it to the Presbyters by the hands of Barnabas and Saul Here in these last words we see that the Presbyters and none but the Presbyters received the Almes for it is said They sent it to the Presbyters by the hands of Barnabas and Saul which sufficiently proveth That the Presbyters in all Churches were the men in government as who had the Ordering and authority of appointing unto the Deacons how they should distribute those monyes that they might be best improved and disposed of which is an act of government as all men that know what belongs unto government will acknowledge Now should it be granted that these Presbyters here spoken of were the Presbyters of Iudaea which notwithstanding is not specified but onely the distressed brethren in Iudaea yet had it been in expresse words set down That the Almes had been sent to the Presbytery of Judaea the Presbytery of Ierusalem must necessarily have been included in it as being the Metropolis of Iudea and it was an ordinary thing for the Churches that were abroad and particularly that of Antioch to send to the Apostles and Presbyters of Ierusalem as we may see Act. 11. ver 22. and Act. 15. And by all probability Paul and Barnabas brought these Almes to the Presbyters of Ierusalem for he in the fifteenth chapter of his Epistle to the Romans maketh mention of a contribution that was made in Macedonia and Achaia for the poor Saints in Jerusalem Whether the Apostle saith he was going to Minister unto them and desired the Romans to pray for him that he may be delivered from the unbeleeving Jews and that his service for Jerusalem might be accepted of the Saints which by the learned Interpreters is generally taken that Paul speaketh of this time and that they were then sent to Ierusalem from Antioch But howsoever it should be understood that these almes were sent to the Presbyters in Iudea yet these two conclusions necessarily result from it The first that this expression comprehends also the Presbyters of Ierusalem as being the chiefe City of Iudea The second that the Presbyters in all Churches were the men to whom the government and ordering of businesses was committed and in whose hands the power and authority lay of
passed by the joynt consent and Common-counsell of them all and whose place and office it is to command and rule and the peoples office and place to obey and yeeld subjection to whatsoever they command and injoyne according to the will of God and for the common good and preservation of themselves and the whole Kingdome and that whosoever should resist this their just authority are guilty of contumacy and are high offenders and delinquents for God hath laid the government upon them and left the duty of obedience to the subjects who may not without a publicke call intermeddle with matters of government And so in the matters of Church-government I look upon the Presbyters as Gods peculiar servants and as upon the Stewards Councellours and Magistrates and Iudges in the Church as men set apart by God himselfe for this purpose to be the Teachers and Rulers of their flockes committed unto them in the Lord to whom in the matters of their soules all people under their severall Presbyteries so farre as they command in the Lord and according to the written word are to yeeld obedience and much to reverence and honour them and this according to Gods command for it is his Ordinance And they are not to be looked on and slighted as the fagge end of the Clergy as many black mouthes and prophane lips speake of them for the Presbyters they have their authority as well grounded in the word of God as Kings and States have theirs and therefore as they are imployed in a more supreame orbe and in matters of eternall concernment so they should bee venerated as men watching over our soules and all contumelious speeches against them deserve severe punishment and ought not to be tolerated and so much the more the Presbyters of this Kingdome in these our dayes have deserved better from the Church the Parliament and the whole Kingdome then any of their Predecessors not onely in their desiring a perfect and through Reformation in both Doctrine and Discipline but in that they have stood now so cordially to the common cause and more for the liberty of the Subject then any before them and have cleaved most faithfully to the Parliament and have beene also a most singular meanes of keeping the people wheresoever they were suffered to Preach in obedience to that great Conncell In all these respects I say they deserve well yea better not onely from the Church but from all the Kingdome for the present than any of their Predecessours and their memories ought to be famous to all posterity for this their good service And that governement that God has given unto the Presbyters if the Lords and Commons shall now labour to establish it in the Kingdome and to settle it on them they may not onely promise unto themselves a blessing from heaven and peace unto the Church and State but also immortall praise from all succeeding ages Having taken leave to make this digression I will now to my busines and prove that the Church of Jerusalem consisting of many Congregations and Assemblies were all governed by a common Presbytery and that the Apostles there acted as Presbyters among the Presbyters They that in the Holy Scripture are called Presbyters and acted and ordered things in a joynt body and Common-councell with the Presbyters and exercised that ordinary power that was committed to them in the 18. of Matthew they acted ruled and governed as Presbyters but the Apostles in governing the Church of Jerusalem consisting of many Congregations and Assemblies acted and ordered things in a joynt body and Common-councell with the Presbytery of that Church as Presbyters Ergo the Chuch of Ierusalem was Presbyterially governed and by a Common-counsell of Presbyters The Maior and Minor of this Syllogisme being proved the conclusion will necessarily insue And for proofe of the Major the Scripture is cleare as 1 Tim. chap. 4. ver 14. where Paul writing unto Timothy saith neglect not the gift that is in thee which was given thee to preach with the laying on of the hands of the Presbytery in the which Presbytery Paul was one that laid his hands on him and ordained him as is evident in the second Epistle to Timothy ch the first vers 6 where putting Timothy in mind of his duty hee saith stirre up the gift of God which is in thee by the putting on of my hands so that Paul joyning in this publicke action of ordination though an Apostle yet acted as a Presbyter and counts himselfe in the number of them as any of the Presbyters that now ordaine the Ministers may say as well as all of them together to any new ordained Minister neglect not the gift of God which is in thee by the putting on of my hands As men ordinarily in a Iury may assume that unto themselves that all may doe as being Actors in common So Peter likewise in his first Epistle ch 5. verse 1 2 cals himselfe a Fellow-presbyter and Saint Iohn in his second and third Epistle stiles him so also The Presbyter unto the elect Lady c. The Presbyter unto the well beloved Gajus c. So that his Presbytership did not exclude his Apostleship nor the acting at any time of a Presbyter deprive him of his Apostolicall power for at that very time hee cals himselfe a Presbyter hee wrore Scripture by an Apostolicall and infallible spirit and yet continued still a presbyter So that for the Major although I should say no more it is sufficiently proved yet for a further corroboration of it it is not good to reject the consent of our Brethren in this point for they acknowledge that the Apostles are called Presbyters vertually because as they say Apostleship contained all offices in it yea they further assert the act of ministerial power to bee the same in the Apostles and Presbyters the onely difference they seeme to insinuate is in the extent from which it may be inferred that in all the affaires transacted by the Apostles properly concerning the Church of Ierusalem they did act as presbyters because in such acts there was no extent of their power to many much lesse to all Churches But when they affirme that the Apostles power over many congregations was founded upon their power over all Churches and so cannot be a patterne andpresident for the power of Presbyters over many For answer first I say that the Brethren in my opinion take more upon them then beseemeth them and usurpe a kind of unlimited authority to themselves that they can make what pleaseth them exemplary only and reject whatsoever agreeth not with their opinion and humour though they were all the acts of all the Apostles and transacted by joynt consent and common agreement and accord and left in the church of Christ as well for a patterne and president for the Presbyters and Ministers to follow in al succeeding ages to the end of the world as any of their other acts and so they pick and choose at pleasure and
as hee was President in that Councell in the 15. of the Acts and it stands with very good reason for many yeares after he continued still the prime man in authority there amongst the Presbyters and knew very well the condition of all the Beleevers there and what numbers and multitudes of Disciples there were Inhabitants in that Church all which sufficiently demonstrateth that hee had his residence continually or for the most part in Ierusalem so that Paul comming thither to the Feast as it is related Acts the 21 chapter was informed by him not onely that there were many ten thousands of Beleevers in that Church but what those Disciples had heard concerning his preaching which sheweth not onely that Saint Iames had his aboad in that Citie but that those beleevers likewise were dwellers and inhabitants there and that now hee had very good acquaintance and familiarity with them yea which is more at that very time that Paul and Barnabas were sent to Jerusalem with those almes Peter and Iames were then in that Citie if not other of the Apostles also as the twelfe chapter of the Acts abundantly sheweth and without doubt they all joyned with the Presbyters and in a Common-councell ordered how the Alms should be disposed of by the Deacons to the necessity of the Saints yea it doth most necessarily follow what so ever Mr. Knollys and those of his Fraternity shall be able to say to the contrary for the Scripture recordeth that the reliefe was sent to the Presbyters through Iudaea Ierusalem was the Metropolis citie in Iudaea and in the 12. chapter v. 25. it is related that Barnabas Paul returned from Jerusalem whither they had carried the almes so that many of the Apostles being at that time in Ierusalem and the princiall and chiefe Presbyters in that Church amongst the other Presbyters it may not bee credited that they I say being the prime Magistrates and Governours did sit still and leave the rule ordering and government of that Church to other of their fellow Presbyters and them of inferiour ranke but they also acted their parts in the government at that time as well as at others and therefore I say when the disposing of the treasury of the Church or State is an Act of soveraigne power and belongs only to those that are in authority in either and when all the Apostles and Presbyters governed that Church by a Common-councell and joynt consent and when the almes were sent unto all it necessarily followeth notwithstanding all Master Knollys his garrulity that my Argument out of that Scripture will ever stand good to prove that the sending of the reliefe to the Elders makes good these two things the first that the Presbyters were the onely men in authority there and secondly that the Apostles and Presbyters of that Church governed and ruled it by a Common-councell and Presbytery yea Master Knollys his owne words confirmes mee in my opinion who saith it is not denyed by the brethren that the Presbyters in all Churches were the men in the government of the Churches in which they are Elders so that all businesses of publicke concernment were to bee transacted and managed by the common consent and agreement of them all and not by the determination of any one particular Presbyter in either of those Churches much lesse by any other persons or people in them but the Presbyters And this shall suffice to have spake concerning the confirmation of my first Argument grounded upon that Scripture that the reliefe and almes were sent unto the Presbyters of Ierusalem And now I come to what he hath to say against my second argument by which I proved my third proposition which is this as he himselfe set it down in the 12. Page of his book They that in the holy Scripture are called Presbyters and acted and ordered things in a joynt body and common Councell with the Presbyters and exercised that ordinary power committed to them in the 18. of Matthew they acted as Presbyters But the Apostles in governing the Church of Ierusalem consisting of many Congregations and Assemblies acted and ordered things in a joynt body and common Councell with the Presbytery of that Church as Presbyters Ergo the church of Ierusalem was Presbyterially governed and by a common Councell of Presbyters The Major and Minor of this Syllogisme being proved saith the Doctor the conclusion will necessarily insue Thus Master Knollys relates this Argument wholly passing by all the rest And to this argument he first thus replies I know not saith he that the brethren ever deny ed that the Church of Ierusalem was presbyterianly governed So that he assenteth unto the conclusion which is all I contended for by that argument So that by this it followeth that the people had no hand in the government for they are not Presbyters by office And yet such is his ambition to be thought some body in the art of disputation that he quarrels the forme of my Syllogisme and takes upon him to shew me how I should have framed it aright but all those that know indeed what really belongs to learning will easily perceive the man doth but babble and if I should spend time in trifling with him about forms moodes and figures in Syllogisms who knows no more in Logick then the horse he preaches on I might be thought as vain as himselfe therefore intreating him hereafter to learn his Grand-dame to suck and not mee to make Syllogisms passing by all those his grolleries I will set down what he hath farther to reply to this argument in the 13. page and then answer to that and after I have done with him I will come to I. S. that learned Gentleman and profound Clerk Master Knollys to this argument thus farther answereth Though the Apostles saith he were called Presbyters in the Scripture yet it followeth not that they acted as Presbyters but as Apostles Act. 15. And they cannot therein be a pattern and president for Presbyters First because the Apostles had the care and charge of and over all Churches 2 Cor. 11. 28. But the Presbyters had the care and oversight of some one Church onely as Ephesus Act. 20. 28. or Philippi Phil. 1. 1. and this the Doctor often inserts in his book That all the Churches we read of in the New Testament though they were presbyterially governed were Dependent upon their severall Presbyters page 12. And secondly because this would make the Presbyters Independent indeed for so the Apostles were in the government of all the Churches the Presbyters of Jerusalem of Ephesus and of all the Churches were Dependent upon the Apostles and the Apostles only Dependent on Christ by whose holy spirit they were alwaies guided in the government of their churches and therefore they said Acts 15. 28. It seemed good to the holy Ghost and us And though the Doctor say the Presbyters might say so as well as the Apostles because the Elders and Presbyters are mentioned there The
Doctor might have also considered that the brethren even the whole Church the multitude how many soever the Doctor can make of them were present as well as the Presbyters Acts 15. 4. 12. 22. 23 25 27 28. and so have made the brethren the multitude even the whole Church Independent also and the Doctor might as well have affirmed that the brethren even the whole Church might say it seemed good to the holy Ghost and to us Thus Master Knollys pleaseth his own humour in heaping up a senselesse and confused multitude of words and that onely to delude the people But should I make a full discovery of all the errours of this his babble and nonsense and give a full answer to them truly I might make a very large discourse I will therefore study brevity and answer him in a few words though I will omit nothing worthy to be taken notice of But by the way I may say thus much that this his answer is nothing to the purpose and his reasons are as vain frivilous and fond as by the sequell will appear But whereas he denyeth that the Apostles though they be called Presbyters acted as Presbyters and that they cannot therein be a pattern and president for Presbyters it is a meer begging the question and a fond trifling in a serious and weighty matter when it was sufficiently proved and that out of the holy Scripture that the blessed Apostles were not onely called Presbyters but that they were Presbyters really as well as virtually which the Independents themselves deny not and that they acted also as Presbyters at Jerusalem that is as ordinary rulers and officers in all acts of government as also in that Councell in the 15. of the Acts for otherwise their example could not indeed have been a pattern of government to all Ministers and Presbytes in all succeeding ages if in either of them they had acted as extraordinary men by a transcendent and superlative power and by an inimitable authority and as men immediately assisted by the holy Ghost as when they wrought Miracles and when they writ the holy Scripture Now that the Apostles in all those acts of government were and are to be a pattern to all Ministers in the ages to come all the learnedst of the Independent tribe and all their brethren of New England do acknowledge it and take the ordination of Deacons and Elders in their new Churches from the example of the Apostles in the sixth of the Acts and the fourteenth chapter of the same book and they acknowledge and accord that Synods and Councells in like manner are one of Gods Ordinances and ground it upon the Apostles and Presbyters meeting in the 15. of the Acts and take their example for a pattern and president of gathering into Synods and Councells upon the like occasions all which they could not do if the Apostles in all those acts of Government had acted and managed them onely as Apostles and in an extraordinary way with a transcendent and infallible authority and by a speciall dispensation from heaven and as only peculiar unto themselves as miraculous and extraordinary governours So that whiles Master Knollys fights against the truth and against mee he with the same weapon wounds his own cause and overthrows the Independents doctrine who from the examples of the Apostles though extraordinary men take their ordination of Deacons and Elders and of calling Synods And therefore in the first place this may serve for the discovering of his ignorance and futility As for his reasons of his denyall that the Apostles cannot be a paterne and president for Presbyters because the Apostles as he saith had the care of all churches and the Presbyters were limited and confined to their particular charges they are foolish and vain and make nothing for the enervating or weakning of my argument for it doth not follow as the learned well know that because the Apostles in some respects were extraordinary men and rulers therefore in all acts of Government they did nothing ordinary or for the imitation of other Church governours I say this can never follow with any good reason neither will any judicious man thus argue because the Apostles were extraordinary men and officers therefore they did not the acts of ordinary governours whereas when they assembled themselves about the affaires of the Church and for the good of it it was for this very end and purpose that they might leave an example and president to the ages to come and to all Ministers that should succeed them of doing the like and therefore we are ever to consider the Apostles in all acts of government to have acted as ordinary governours and rulers and for a president and pattern to all Ministers to the end of the world But whereas Master Knollys grollishly saith that the Apostles were Independent in the Government of all the Churches and that the Presbyters of Jerusalem and Ephesus and all the Churches were Dependent upon the Apostles and the Apostles onely Dependent upon Christ by whose spirit they were alwayes guided in the government of their Churches and therefore they said Acts 15. 28. It seemed good to the holy Ghost and to us In every sentence I might say word there is an error For first the Apostles were not Independent at all no more then the Presbyters but they were ever tyed unto the word of God and his revealed will and that by Christ himself who said John 5. search the Scriptures and Luke 14. They have Moses and the Prophets let them hear them Yea Saint Peter 2 Epist chap. 1. v. 19. teacheth us That we have a more sure word of prophecy whereunto we do well to take heed c. So that the Apostles themselves were tyed to the Scriptures And Paul the great Apostle of the Gentiles in the 24. of the Acts and in many other places makes the Law and the Prophets the rule of his faith professing that he beleeved all things according to them So that when Peter swarved from that rule began amongst the Galatians to halt temporize Paul resisted him to his face and accused him openly of prevarication Nay which is more so far they were from being independents that they were alwayes to follow the guidance of the spirit they were not to move but as he directed Act. 16. Yea the Apostles themselves were subject to the Presbytery at Ierusalem and were to give an account of their actions to them at any time as we may see Acts 11. where Peter was questioned and was forced to give in his answer for satisfaction the other Apostles also were subject unto that Presbyterie and gave an account how they had spent their time amongst the Gentiles yea Paul himselfe received orders from the Presbyterie in Ierusalem Acts 21. and was ruled by them yea they were not onely subject to the Church in Ierusalem but to all other Churches also and were sent on their message at any time For Peter and John were
sent to Samaria by the Apostles Act. the 8. and Paul and Barnabas were sent from Antioch by that Church there to Ierusalem and from Jerusalem they were sent againe to Antioch Syria Galatia so that they were as much dependent as any other Ministers of the Gospel and therefore M. Knollys is altogether in error in asserting that the Apostles were independent neither is that true also that the presbyters were dependent upon the Apostles any farther then they commanded in the Lord for there was a speciall caution caveat made to the contrary not only by Christ himselfe who said to all his Followers and Disciples beware of false Prophets and false Christs but also by the Apostles themselves and that in the Synod at Ierusalem Acts the 15. who bad all the Gentiles beware and take heed that they listned not to any as comming from them unlesse they taught according to the word of God and their decrees yea Saint Paul in his Epistle to the Galatians Gal 1. verse 7 8. gives them and all Christians a speciall charge that if hee himselfe or any of the Apostles or an Angell from heaven should teach otherwise then hee had taught them that they should account him accursed and the same doctrine hee delivereth to the Corinthians 2 Cor. 10. and 11. charging them to take heed of fals Apostles although they transformed themselves into the Ministers of Righteousnesse and injoynes Timothy and Titus to doe the same and in them warnes all Christians to beware of false Teachers though they come in the name of Apostles if they bring not the doctrine of Christ and teach not according to sound words and the same doth Saint Peter in his Epistles and Saint Iohn in all his Epistles and commandeth them withall that they should not receive them into their houses nor bid them God speed and the same doth Saint Iude in his and the Church of Ephesus Revel the 2. verse 2. is commended for discovering and casting out the false Apostles by all which and many more proofs and reasons that might be alleaged it is apparently evident that the Presbyters did not depend upon the Apostles themselves but upon Christ whose Ministers and Angels they were and the stars in his right hand Apocalyp the 2. verse 1. who had their authority and Commission as well from Christ as the Apostles themselves had theirs and who preserved and protected them as well as hee did the Apostles bidding them not to be affraid what man could doe against them as the second and third chapters of the Revelations sufficiently declare and therefore they were all dependent upon Christ and not upon the Apostles as Master Knollys fondly saith who were their fellow servants though in a higher degree and order and if wee duly consider the transaction of all the busines in the Synod at Ierusalem Acts 15. the Presbyters were as much guided by the spirit in that Councell as the Apostles themselves as I said in my Argument and shall by and by by Gods assistance more abundantly prove that all the world may see the vanity of Master Knollys who thinkes all men should take for an Oracle every word that fals from his pen though it be never so erroneous and never so lyable to exception and just controule as that other of his expressions is where he saith that the Apostles were alwayes guided by the spirit in the Government of their Churches in the which words there is a twofold error for Peter was not guided by the spirit neither when Christ called him Sathan neither when he denyed his Master nor when he temporized amongst the Galatians besides the Churches were not the Apostles Churches as he erroneously and ignorantly speaketh but they were Christs golden Candlesticks Revel 1. ver 20. who walked amongst them And the Apostles professe 2 Cor. 4. ver 5. that they preached not themselves but Jesus Christ the Lord and themselves the servants of the Church for Jesus his sake and in the first of the Corinthians chap. 3. ver 21 22 23. Therefore let no man glory in men saith the Apostle for all things are yours whether Paul or Apollo or Cephas or the World or Life or Death or things present or things to come all are yours and ye are Christs and Christ is Gods If the Churches therefore be Christs golden Candlesticks and his Churches and his houses as Paul in the 1 of Timothy averreth ch 3. ver 14 15. where he saith These things I write unto thee that thou mayest know how thou oughtest to behave thy self in the house of God which is the Church of the living God the pillar and ground of truth if therefore I say Churches be the houses of God and the Churches of the living God and the golden Candlesticks of Jesus Christ and he be the Lord of them and there be also a speciall prohibition given by Christ himselfe to all his Apostles and to all ministers that they should not Lord it over his people as the Princes of the Gentils did over them that were their subjects how then can Mr Knollys say that the Churches were the Apostles Churches Every man I conceive that hath any ordinary understanding that with deliberation shall read Mr Knollys scriblings will conclude of him That he is altogether ignorant in sacred things and if he had not been a frontlesse man and without all shame he would never have published so many errors and so much ignorance as he hath done to the view of the world neither would he ever have said that though the Apostles were called Presbyters in the Scripture yet they acted not as Presbyters especially when it was proved unto him and all those of his fraternity in my first book that they acted in all acts of Government and in that Synod at Jerusalem Acts 15. as ordinary Presbyters But because Mr Knollys is not yet satisfied about that point nor perhaps never will be for the more ample satisfaction if not to him at least to others I will here prove that point a little more fully viz. that the Apostles acted as Presbyters in an ordinary way as the other did and after I have done that I will briefly also answer Mr Knollys his grolleries concerning the fufferage and votes of the Church and people in that Synod in Ierusalem But first I will prove that the Apostles in the debate and controversie in the Synod and in that whole businesse did not act as Apostles with a transcendent and infallible authority but as Presbyters in such a way as makes their meeting a president and pattern to ordinary Councels and Synods For first Paul an Apostle and Barnabas though both extraordinary men and indued with an infallible spirit yet were at that time sent to Ierusalem by the Church of Antioch ver 2. as servants of that Presbytery who willingly and in obedience to the order of that Church subjected themselves to their determination which they would not have done had they acted as
and Presbyters may any man suppose if they had been admiâ—ted into that Synod and should then and there have heard them dispute against the ceremoniall law condemning it as a burden too heavy for them and to be such as neither they nor their fathers could bear and therefore decreed that it should not be imposed upon the beleeving Gentiles I say it stands with all good reason if the weak believers in Ierusalem which were many ten thousands should have heard these disputes it would have put them all in such a heate and rage as they would have set the whole Citie in an uproar to the hazarding of the lives of both the Apostles and Presbyters there and all such as should have sided with them and so much the more it would have incensed them against the Apostles and Presbyters because they granted greater Priviledges to the Gentiles and gave them an immunity from the observation of the Ceremoniall Law which the Iewes still observed and strictly kept so that many of the Iews going from Iudaea wheresoever they came urged the observation of the ceremoniall Law amongst the Gentiles also as necessary to salvation now I say if these Zealots of the Law had all both men and women how many soever can bee made of them to use Master Knollys expression beene present as hee groundlessely affirmes and should have heard these disputes they would have beene so farre from voting with the Apostles and Elders and saying it seemed good unto the Holy Ghost and us as they would have voted the contrary and for this that I say it is evident from the Holy Scripture for in the one and twentieth chapter of the Acts it is said that they would have staine Paul for this their jealousie onely that he preached and taught the Gentiles against the Ceremoniall Law which they would never have beene offended with him for if the Brethren in Ierusalem those beleeving Iewes the multitude even the whole Church how many soever the Doctor can make of them as master Knollys saith had then had their voice in the Councell and Synod at Ierusalem and had assented and voted against the ceremoniall Law and for the abrogation of it as Master Knollys against all reason saith they did for then they would never have beene displeased with Paul for instructing the Gentiles and all people in their christian liberty and for teaching them that they were freed from the Ceremoniall Law for that Councell and Synod made those Decrees for the benefit of the Gentiles but they would rather have beene offended with Paul if they had heard that he yet urged the observation of it amongst the Gentiles if they with the Apostles and Presbyters had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one unanimous consent and agreement had by searching the holy Scripture found out what was the good and acceptable will of God and from thence had decreed the abolishing of the Ceremoniall Law I say if all the beleevers in Ierusalem the whole Church and multitude as many as can be made of them as Master Knollys affirms had been present in the Synod with the Apostles and Presbyters and should have voted with them it seemed good to the holy Ghost and to us to abrogate the Ceremoniall Law and to free the Gentiles from it they could not then have been displeased with Saint Paul for observing their Order and Decrees and for obeying their injunctions but when they were displeased with him for but hearing he taught the Gentiles against the Law of Moses and the Temple it is apparently evident that by brethren spake of in the text by the whole church the multitude cannot be understood all the beleevers in Jerusalem how many so ever could be made of them as he grollishly asserteth could they have all possibly met together in one place for then they themselves should be transgressors of their own Decrees and be offended with others for observing what they themselves had commanded which is a sin and therefore by brethren there First all sisters are excluded for they are not numbred amongst them and so then not all the beleevers for sisters also are beleevers and of the multitude and Secondly all those zelots spake of in the 21 chapter had no vote in that Synod and were not present there for they were enemies to Saint Paul for Preaching according to those Decrees made and Voted there so that Mr Knollys in time may come to see his Error and by brethren there and the multitude and the whole Church may very well understand that they were such as Judas and Sylas were viz. Prophets and chosen men and assistants to the Apostles members of the Church in Jerusalem of which they had store for many of the Priests were converted and were members there though not fixt Officers and Presbyters and Elders as the other were who Synecdochically were called the Church a part being understood for the whole which is usuall in the holy Scripture and to these may be added all the Presbyters that came out of all the Churches of Iudaea from among whom those false teachers were gone and had taught among the Gentiles the observation of the Ceremoniall Law as necessary to Salvation which was a cause of their meeting together and with these also may be reckoned those that came with Paul and Barnabas to that councell from the Church of Antioch which were the brethren spoken of as the Text doth sufficiently declare so that to all men that read but the 15 chapter of the Acts with judgement they will soon be satisfied That by brethren and the whole Church and the multitude there spoken of are to be understood some chosen men men of eminency for all divine knowledge Prophets who disputed and argued the businesses there and debated the matter by reason such as Iudas and Sylas were for so the Scripture speaketh and not the people men and women the whole Church the multitude how many so ever the Doctor can make of them as Master Knollys and those of his fraternity dayly though falsely assert and upon this false ground and rotten foundation laid in their own brain would erect and build their new confused Babel of Independency admitting all people both men and women not onely to Votes in their new Congregations but also in Councells and Synods and free them from all dependency upon other Churches which tends to nothing else but to the bringing in of a confusion in Church and State and to meer Anarchy and therefore from all that I have now said these two conclusions will evidently insue and plainly arise First That all the Apostles and Presbyters were all equally Depending upon God and his Word and that all the Churches we read of in the New Testament were all likewise Dependent one upon another and upon their severall Presbyteries Secondly That the people neither brethren nor sisters in those dayes were to have their Votes or suffrage in the Government of the Churches and admission of members
his Throne all such as these are I say make Christ a Pagent King and salute him with haile Master as the Jews did to usurpe some of their own rhetorick and learned elequence but indeed they disthrone him For what is it to disthrone a King if writing of Warning Peeces and Pamphlets against Kings service and Kings-honour be not And what I pray is it to disthrone a King if this be not to passe all acts of Government in the peoples name and to send out all their warrants and mandates in the peoples name and to command all their officers to manage all their imploiments in the peoples name never so much as mentioning or taking notice of the King in a publique act of Government Are not all these actions and passages to any rationall creature a sufficient demonstration that the King in that Kingdome is either absolutely disthroned or is but a King to them in ludibry as Christ was to the wicked Jews I am confident that all understanding men will so conclude Now when in all the new congregations those new gathered churches the Ildependents there have such amongst them that write books and that with their approbation against Iesu-Worship that is against the Worship of Iesus who is the eternall King of his Church and when every day in all their particular churches they exercise all the acts of Government in the name of their churches and not in Christs the Kings name and that against the command of Christ and his Apostles I affirm and by the grace of God I hope ever to make it good that all this is not onely a robbing Christ our Lord and King of his due honour but a blasphemous and more then a Papall usurpation and derogating from his Kingly dignity and royalty yea it is indeed a plain disthroning of Christ their King and thrusting him out of his place and putting themselves in it which whether or no it be not the highest point of contumacy rebellion and blasphemy I leave to the judgment of others as for my self I know not what either of these things be if they be not blasphemy for when I learned Divinity I was taught that blasphemy consisted in this either to give unto God that that belonged not to him and to the excellency of his Majesty divine nature or to detract from him that that peculiarly belonged either to the essence persons or glorious attributes of the diety or to give the honour properly and peculiarly due to God the Father Sonne and Holy Ghost or to any person in the glorious Trinity to any creature or malitiously or wickedly to speak evill of God his essence attributes word works c. or to do or act any thing obstinately and wilfully that is or may be derogatory to the dignity and honour of the Divine Majesty of God blessed for ever any of these things when I studied Divinity were thought blasphemy and worthy of severest punishments and those that perpetrated any of those crimes were reputed unworthy to live and proclamed blasphemers and men unsufferable and yet there are many such kind of creatures in our new gathered Churches who are guilty of all that can be called blasphemy and that rob Christ the Lord of his Worship and write against Iesu-worship blaspheme the holy Scriptures and deny the diety of Christ and the blessed Trinity c. and disthrone Christ in their new Congregations whiles they cry hail Master exercising all acts of Government amongst themselvs in the name of the Church never so much as mentioning the name of Christ the King and many more intolerable insolencies they dayly commit against the Soveraign Majesty of heaven and earth the Lord Jesus Christ our Lord and King and all these notwithstanding are counted Saints that commit these vices and malifices and great books are writ in defence of all these wicked blasphemous wretches and both their errors and their persons are countenanced and that by their great Rabbyes and Champions all which notwithstanding are in Gods dialect and in his holy Word both old and new counted abominable creatures and men unholy and displeasing unto God and the acters and abetters and countenancers of all such blasphemies and wickednesses were thought equally guilty and great and fearfull judgements were denounced against them all as it is apparently evident out of Gods holy Word and yet these great evills are counted but the infirmities of the Saints amongst our Independent masters Now then I say when the Illdefendents are guilty of all these crimes as partly acting them partly tolerating such as are both actors and abetters or conniving at them and countenancing them pretend they what they will of setting up Christ upon his Throne I hope to be ever able to make it good that they all of them disthrone Christ manifest to the world that as much as in them lies they would not have him raign over them and so make themselves guilty of that crime they lay to the Presbyterians charg whom they dayly accuse to be enemies of Jesus Christ his Kingdom and such as would not have Christ rule over them when notwithstanding the Presbyterians do and ever will by Gods divine assistance set up Christ King upon his Throne and shall ever desire that all honour and glory and praise may be given for ever and ever to the King eternall immortall invisible the only wise God the King of Saints and King of Kings and that he may solely rule for ever and that all his enemies and such as rob him of his honour and dignity may be made his footstoole in the number of which the greatest part of the Sectaries are and all such as comply with them And this shall suffice to have spoken concerning the first part of my undertaking against I. S. which was to set forth the wickednesse of the Independents and to shew how by their doctrine they rob Christ of his honour and Kingly dignity when they pretend they set him upon his Throne which is an unsufferable blasphemy in them And now I come to prove against I. S. that I undertook in the second place to make good viz. that by their doctrine they not only rob Christ of his honour but all Christs blessed Apostles Ministers and Servants of their power and leave them nothing but the name and shadow of authority which is a horrid injustice and wickednesse in the Sectaries and Independents to do which although I have briefly proved before yet I shall here again for the more full elucidation of the truth and for the better setting forth of the Ill-dependent wickednesse a little further expatiate in this business and answer to all that I. S. hath materially or with any colour to speak in behalfe of his cause where I presume he hath spake as much as he and his complices thought and conceived made for it and for which their vain and impious jangling they must one day give a dreadfull account I undertake therefore now to prove
were excluded who were not at any time permitted to vote in churches 1 Cor. 14. And therefore the whole multitude of beleevers were not there for women were part of the multitude neither were the weak brethren to be admitted to doubtfull Disputations by a speciall command from the Apostle Paul Rom. 14. v. 1. and this is accorded to by the wise I. S. that confident disputant who saith that the Apostles and Elders as a Committee first prepared the dispute and after reported it not counting it safe to admit the weak to the same whiles it was intricate so that from Saint Pauls Doctrine there were neither women nor weak brethen there and from I. S. his own concession the weak were not admitted all the time of the dispute and therefore the whole multitude of beleevers that were in Ierusalem were not in the Councell by all which it is apparently evident That by brethren and church and multitude there the whole company of Beleevers in Ierusalem cannot be understood and therefore by Brethren Multitude and the whole Church we are necessarily to understand the learned and godly Prophets Ministers and Members of that church chiefe and eminent ones such as Judas and Sylas were and with them are to be joyned the other Presbyters that came out of all the Churches of Iudea with those that came with Paul and Barnabas from Antioch which being all confidered together made up a great number and multitude all the which are called the Church v. 3. the Scripture there speaking Synecdochically and taking a part for the whole I say of all such as these are did that Synod consist and not of all sorts of believers w ch were not members fit for a Synod and Councell which was to be managed and ordered and consist of such men only as had received the Keys and upon whom the government of the Church was laid which was never committed to the people much lesse to women therfore I say in all these respects by the Brethren and Multitude and the whole Church we are to understand it Synecdochically as before for all those that were in the councell which were but a part of the whole for the eminent Ministers and Prophets that were Commissioners there and assistants to the Apostles and Eldâ—rs he which yet is more evidenâ— from this reason That they onely could bee Iudges and Voters in that Synod which had heard the whole debate and the full dispute on both sides for none can be Iudges in any cause to give righteous judgement that have not fully heard the allegations and probations on both sides which I. S. acknowledgeth the weak neither heard nor could judge of because they were intricate ergo they could not be Iudges nor give their voices there upon no terms for they could not be Judges of things they had not fully understandingly heard now the weake neither heard neither could they have understood if they had heard both which I. S. accordeth to and therefore by multitude and the whole Church the weak brethren cannot be meant much lesse the sisters and if men would but with deliberation weigh and consider of things as they ought to be pondered and considered of very reason without the warrant of holy Scripture would perswade every rational and wel grounded christian that none could or can be Iudges in any cause but such as have heard the pleading of the whole busines and controversie from the beginning to the ending which none but the apostles presbyters and the Commissioners and such as Sylas and Iudas and Barnabas were did for the Scripture saith verse 6. that the Apostles and Elders came together for to consider of this matter and when there had beene much disputing c. out of which words wee may gather that none but they that managed the disputation and heard the whole debate were or could be Iudges which all the people neither did nor possibly could doe neither may we conceive of the Councell of Ierusalem that they had any raw headed boyes or giddy braind creatures or Minors in it or any such as were ever running out and in for wee may not imagine that that great Councell was like a pigion house where they are continually fluttering out and fluttering in for that Councell consisted of such men onely as were holy grave and approved all Prophets such as Sylas Iudas and Barnabas were such as for gravity and experience were thought fit companions to sit with the Apostles and Elders in consultation so that it is apparently evident that Councell consisted of none but venerable pretious godly and staid men of whom wee can not by the Law of charity thinke that they did the worke of the Lord in that Synod negligently or to the halves or that they did not all sit close and diligently to the worke from the beginning of the Session to the conclusion of the same and therefore that as they met altogether at a set houre or time so that they continued and kept together in consultation and dispute as long as any other sate and till they in their wisedome by their joynt consents and agreements thought fit to sit to the full determination of the whole busines and till the Decrees were made were it fewer or more dayes or weekes and although it be not recorded how long the Councell continued yet wee reade no where in the 15. chapter but that they sate altogether in judgement the Apostles and Elders and Commissioners till they had heard the whole debate and diâ—pute and none but they This truth may be gathered not only from the holy Scripture and from that I have formerly spake but from I. S. his owne words above specified viz that there were neither weake brethren nor the sisters and therefore it is a great wickednesse in I. S. from such uncertainties as hee goes upon to raise and make such conclusions as he doth which tend to no other end but for the taking away all the authority and power from the Apostles themselves which God notwithstanding had invested them with and to put it into the hands of the people which they had nothing to doe with for as his words declare hee accounteth the Apostles and Elders but a Committee onely to prepare the dispute and then to report it that they might have the assistance and concurrence of the people without the which as hee affirmeth there were no great commendation of the resolution that is to say if the people had not assented unto the Decrees they had beene of no effect which if it be not wholly to devest the Apostles of all power and authority and lay it and place it upon the people I leave it to the judgement of the learned then the which there cannot be a greater sacriledge and injustice perpetrated against Ministers and servants of God in the world by any and as this dealing and proceeding of I. S. is most injurious to the Apostles so this his doctrine is contrary to all divine
he and his complices have to say to my five other quaeries But I will set downe my Brother Burtons oowne words which are these p. 19. seeing saith he wee have all bound our selves by solemne Covenant to reforme our selves and those under our charge according to the word of God yea and every one to goe before others in this Reformation tell me now Brother saith hee if it were not a matter worth the while for our Reverend and Learned Assembly seriously to take into debate whether the general tying up of men to waite necessarily on the Synod for its finall resolution about Church government be not an usurpation upon our Christian Liberty and a Diminution at least of the authority and sufficiency of Scripture and so consequently be not a trenching upon a fundamentall heresie as also an inhibition restrayning every man in his place Ministers Masters c. from setting upon the work of Reformation and so necessitating a violation of our Covenant or a dangerous retarding of the worke thus my Brother Burton these and such like are the subtill baits and cunning snares wherewith he catches and draws into his Net many ignorant yet well meaning tender hearted Christians whereas Reformation and Discipline in the Church in the full power thereof had beene settled long since had not Independents studied ways to molest our peace in opposing the setling of Church government according to the word of God for this they have and doe labour to withstand with all their might and great subtilty by which meanes my Brother Burton and those of his faction increase and strengthen their party and set up their new wayes and give an in-let to old and new heresies without interruption but this practice of Independents is offencive to God and man and absolutely contrary to that Covenant which we have all entered into For when we covenanted for Reformation it was to be understood that wee were thereby ingaged to humble our selves before the great God and with fasting and prayer earnestly to seeke to the Lord who is wise in heart and mighty in strength Job 9.4 able to over-power the hearts wils and affections of Principalities and powers yea of the greatest Kings and Monarchs in the world who by his wisedome can advise counsell and direct and by his mighty and omnipotent working and by the operation of his spirit can inforce and compell them to obey his Royall commands and to set up an universall Reformation of Religion and Discipline in his Church in its full power according to his sacred word and divine will And whereas wee have all bound our selves by solemne Covenant to reforme our selves and all under our charge according to the word of God this strictly binds every one of us in speciall to Reforme our selves and those under our charge by forsaking every sinfull way and evill practice that wee or they have formerly walked delighted and continued in whereby wee have provoked the Holy one of Israel unto anger Isaiah 1. 4. and hereby Magistrates Ministers Parents Masters of Families are bound to take care that all under their charge frequent the Ordinances of God and exercise all holy duties with them and that they doâ— not suffer any to wander and straggle abroad into dangerous ways and by-paths and errors and heresies and blasphemous tenents for if they let them walke where they please it shewes but little care taken to reforme and keepe them in the right way which leads to happinesse and it is a violation of this part of our Covenant where wee have bound our selves every one to reforme one and all under our charge yea and wee are bound every one to labour to goe before others in this Reformation But our Covenant doth not therefore bind every man and woman to take upon them to set up and follow what Government seemes good in their own eyes or rather is most suitable to their boundlesse spirits our Covenant gives no such Liberty to any for were this the sense of the Covâ—nant when it binds every particular man to indeavour to goe before others in Reformation this were to covenant against sinne Formality and Tyrannie and to vow for unlawfull Libertisâ—e Prophanesse and an Anarchie which would bring inevitable confusion in Church and State for under the pretence of going before others in Reformation Heresies unwarrantable corrupt and dangerous new opinions would then be broached maintained and disperst abroad without either the feare of God or man as at this day wee are taught by sad experience and all these deadly and destroying Heresies would be disseminated and divulged under pretext that their ways are agreeable to Gods word and that they come neerer and walke more close to the rule of Christ then others doe although their feet tread not in the steps of his commandements but walke in wayes contrary to his holy will and therefore such disorderly walkings as these are a Deformation of Religion not a Reformation according to Gods word and our solemne Covenant which wee have all entered into But my Brother Burton as I related before puts it to the question Whether or no it be not an usurpation upon our Christian Liberty and a diminution at least of the authoritie and sufficiency of Scripture c. for a man to be tyed to waite on the Synod for its finall resolution for Church government It may be answered for Magistrates to be zealous for Reformation and to settle that Church government which God hath appointed is so farre from being any usurpation upon our Christian Liberty or a diminution of the authority and sufficiencie of the holy Scripture as they have warrant for it out of holy writ and the practice of the most godly Princes is there recorded for their example and incouragement to go on undauntedly in the work 2 Chron. 15. 8. to the 16. v. 2 Chro. 17. the 6 7 8 9. 2 Chron. 29. c. 2 Chron. 30. c. 2 Chron. 31. 31. c. 2 Chron. 34. c. 2 King 23. to the 24. ver Ezr. 9. Neh. 9. so that Gods word be the absolute rule to direct them in this their undertaking and the true intent of our Covenant is that we will all be ayding and assisting to the utmost of our power to further them in their holy indeavours Now wherein for the effecting of such a Reformation that may in all things bee grounded on Scripture can a better course bee taken then authority hath appointed namely by calling together an Assembly of Ministers men skilfull in the originall tongues learned in all other sciences and approved to be godly pious zealous orthodox men and mighty in the Scripture and which is more to be selfe-denying men who being met together have humbled themselves by fasting and prayer before the Lord of Heaven and earth imploring his divine assistance illumination and direction out of his holy word for the Reforming and setling the Government of the Church according to his sacred will and for these
truly preached the Sacraments rightly administred and the name of God rightly called upon and all those essentiall marks made that Church a true formed Church after the New-Testament forme if the Scripture and my Brother Burton may be beleeved and therefore I take notice of this as a speciall error in my Brother Burton that hee makes excommunication the Gospel forme of a true Church for which his tenent I beleeve he will find some moderate check or other from some of his brethren of the congregational way who hold that their particular explicite Covenant is the forme of the Church and this shall serve for answer to that second Grollery of my Brother Burton His third Grollery is that hee saith that the power of admitting and casting out Members was not in the Apostles and Ministers alone but in the Churches which is a notable error in my Brother Burton and Contrary unto many places of the holy Scripture for God gave the Apostles and Ministers of the Gospel only the Keyes Matth. 16. Matt. 18. and Matth. 28. and they that had the Keyes and were the Stewards of Gods family could onely open and shut the doores to whom they pleased without the people and we see that the Apostles onely in the second of the Acts without the people received into the Church those three thousand first Converts yea and received Paul into their Fellow-ship contrary unto the Disciples and peoples mind Acts 9. and wee know that Paul by his owne power did excommunicate and deliver to Satan Hymeneus and Alexander and others 1 Tim. chap. 2. verse 1. and we learne in the second and third of the Revelation that the Lord writing unto the Churches sends his Epistles to the Angels as the chiefe officers and blames them for neglecting their duty in not casting out those wicked ones that were amongst them by all which testimonies and many more that might be produced it is sufficiently evident that the Ministers only ought by themselves to manage the government of the Church and that it is their peculiar office and the place of the people to yeeld obedience to what they do and even out of 2. Cor. 2. the same may be gathered where it is said he was excommunicate by many not al. And therefore it is a marvellous great error in my brother Burton to conclude because Paul writ to the church of Corinth for the casting out of the incestuous person therefore the power and authority lay in the peoples hands and not in the Apostles and Ministers alone But these are the unsound conclusions that those of the congregationall way gather too too often from the holy Scripture for the ingratiating of themselves amongst the people whom they pretend much to honour in telling them that they have a power and interest in the government as well as the Ministers have and that the Presbyterians challenge this to themselves joly it is onely to inslave the people and to Lord it over them and that worse then the Prelates and for no other end I am most assured did my Brother Burton bring in this cavill in opposition to my Argument which not withstanding stands firme to prove that John the Baptist did by himselfe and without the people execute his Commission and receive Members into the Church and that from his and the blessed Apostles examples all other Ministers may take this example and doe the same and that by Gods owne appointment as wee shall see more fully in the following Discourse and this shall suffice to have spake to this cavill also of my Brother Burton and all the Grolleries of the same concerning the Baptist and his gathering of churches But now to goe on after the Resurrection and Ascention of Christ and that the Apostles had received the gifts of the Holy Ghost and at their first entring upon their Ministry had preached unto the people and that the people were pricked in their hearts when they heard them it is said that the people addressed themselves onely unto Peter and the other Apostles saying Men and Brethren what shall wee do Then Peter said unto them Repent and be baptized every one of you in the name of Iesus Christ for the remission of sins and ye shall receive the gifts of the holy Ghost c. Act. 2. 23 24 then they that gladly received the word were baptized and the same day were added unto them about three thousand soules Here wee may observe these two things The first that the Apostles by themselves alone without the multitude or church admitted the people into the society and company of beleevers Secondly that in the execution of their commission they did nothing but according to their warrant and according to their injunction that was given unto them by Christ they propounded no other condition or termes for the making all and every one of them Members of the Church but Baptisme and Repentance the which when the people had accepted of they were forthwith admitted and that upon their own word and testimony without any more adoe or further inquiry concerning the soundnesse of their repentance without any witnesse from others of their conversation and without the voyce allowance or approbation of the people or the multitude of beleevers in Jerusalem much lesse of the whole Church who were never joyned with the Apostles in their Commission or consulted with by them whether they should be admitted or no into the Fellowship of the faithfull or demanded or asked by the people whether it were not fit that they should take some time of further consideration that they might walke with them to the end that they might behold their conversation and by their owne experience might further be confirmed that their conversion was sound and well Neither did any call for at their hands that they should make a publicke confession of their faith to the Church and give in their evidences to the Congregation that they were converted really or that they should take a private covenant or enter into the Church by way of a peculiar covenant nothing of all this specified But it is onely related that the people upon their being pricked in their hearts applyed themselves unto the Apostles and that the Apostles by their owne authority and that power that was delegated unto them without reference to the Church or people admitted them into the number of Beleevers I expected in this place to have met with Generall Burton or cavalier Hanserdo Saint George his chaplaine knowing what daring men they are that they would have fought me here especially and that they would have indeavoured with all their forces to have beate mee from this ground a place so advantagious that they that are Masters of it may bid defiance to the powerfullest and potentest enemies of the truth and indeed I did so much the more expect their incounter here and that they would have given mee Battell and that wee should have had a pitcht field for it because they
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
peoples hands and of which there is neither precept nor president in all the holy Scriptures for this distinction of Officers they call for in all churches and many other things they rigidly exact of us for the compleating and forming of a church after the New-Testament forme were not in the church of Ierusalem the mother church and yet it was by my brother Burtons confession the first formed church and that in the judgment of all the Independents besides himselfe a perfect church at that time But because he requres of me to shew him distinct Officers and Members united into one body respectively in all the severall congregations in the church at Ierusalem without which he affirmeth they were no formed churches properly so called I desire of him likewise that he would shew me that distinction of Officers and Members in that whole church that he demands of me in its parts without the performing of the which all that he hath written is nothing and he must of necessity grant that the church at Jerusalem was not a church properly so called if that distinction I say of Officers and Members be essentiall to the compleating of a church or churches For he confesseth at that time he calls it a formed church they had no Deacons and all the Independents that ever I have seene or talked with say they reade of no Elders in the church at Ierusalem till the 12. of the Acts which was a long time after the first forming of this church and we reade not at any time of any particular Pastor or of any Doctor or Teacher ioyned with that Pastor as is usually in the churches of the Congregationall way but that upon all occasions all the people applyed themselves to all the Apostles and and said Men and brethren what shall we doe and that they continued in the Doctrine and fellowship of all the Apostles and that all things were transacted by the common Counsell of all the Apostles and that they all laid their hands in the Ordination of the Deacons upon each of them we heare nothing I say of any particular Pastor or Teacher or of any Elders all this while and yet by my brother Burtons Doctrine it was a formed church then and we neither heare nor reade also any thing of an explicit particular Covenant which the Independents call the forme of a church neither doe we reade of many things they now rigidly require of all such â—s desire to be Members of their new Congregations practised in that Church I shall therefore cordially desire of my brother Burton seeing the underwriters his tributaries have given him leave as he saith in his Truth shut out of doores that he should baulke no truth he shall meet with in the plowing up of the Scripture but should Preach every truth I say he having obtained this Christian liberty of his Benefactors and truth being now no more in prison that he would candidly and plainly without any reserve Doâ—eâ— ad triarios redieritres tell me the next time I heare from him who was the particular pastor in the church at Ierusalem who was their particular Doctor or Teacher who were their Elders who were their Deacons seeing my brother Burton denieth any congregation to be a church properly so called if it have not its distinct Officers and Members united into one church body respectively for these are his words therefore I put him upon this to prove and without proving it all that he hath hitherto writ both in this book and in his vindication will all prove but waste paper to use his own language I am confident he will not say that Iames or Peter were their Pastor or Teacher or that any of the Apostles were the Pastor or Teacher of that particular church for they were the Universall Pastors of the visible Catholicke church and were extraordinarily sent into all the world as the Scripture recordeth therefore they could not be either the particular Pastors or Teachers of that church for as the Independents teach they must be fixt and should not leave their charge and Flocks neither can my Brother Burton tell which were their Elders for the Independents say they reade of none in the church at Ierusalem till the twelfth of the Acts and therefore according to their doctrine they then had none and it seemes to be my brother Burtons opinion â—or he â—aith the Church at Jerusalem wanted that part of discipline of casting out of corrupt Members which if they had had Elders they could not have wanted and for Deacons my brother Burton acknowledgeth that at that time he calleth it a formed Church they had none So that by this I have now said I beleeve it will be a difficult if not an impossible thing either for him or any of his fraternity to shew me that distinction of Officers and Members in the whole Church at Ierusalem which he requires I should shew him in the several branches congregations without the which notwithstanding according to his learning it cannot be a Church properly so called and so then the church at IerusaleÌ„ it self was no church properly so called Therefore when he is at plow again as now I understand he is I desire him that he would furrow up this truth unto me and shew me that distinction of Officers and Members withall I desire to be resolved how he comes to make this distinction of Officers and Members united into one church body respectively to be the forme of a Church when his brethren of the congregationall way make an explicite particular covenant to be the forme of a Church and the Members and Officers to be the materials onely of a Church All these truths I desire and that earnestly that my brother Burton at his next going to plow he would lay open and discover unto mee and then I will conclude of him that he is a singular tiller and a very good husbandman in Christs field his Church or otherwise hee will never be fit either to make a compleat Independent Country courtier or an absolute Independent Gentleman but he shall be a Haberdasher in the small wares of Independency and with those I perswade my selfe he will be best able to trade with But in the mean time till I heare from him I will affirme that if it be true he saith That the Church of Jerusalem wanted Deacons and Church discipline and an explicite particular covenant and many other good things they require of us for the compleating of a church or churches properly so called then that Church was not perfect and compleat and yet we read not that the Saints of those times made any separation from their publike Assemblies and Congregations though they wanted Officers and Discipline and many other things required now by them so that we may learn from those primitive and holy Christians that we ought not to forsake the publike Assemblies of the Saints for want of some part of Discipline or for want of some Officers