ceremoniall law with the Gospell cals it a perverting of the Gospell of Christ wishes that such teachers were cut off Gal. 5. v. 12. and blames likewise those Galatians that received their doctrine saying Oh foolish Galatians who hath bewitched you that you should not obey the truth and yet they onely urged the ceremoniall law which God by Moses had appointed to remaine till the fulnesse of time but was now abrogated they were not their owne traditions they were no new borne lights no new wayes no new truths Now if Paul was so displeased or God rather with the Galatians both teachers and hearers the one for bringing in or joyning the ceremoniall law to the Gospell and the other for admitting of them how highly would God have been displeased with them if they had set up their owne inventions for the lawes of God and had brought in new borne truths and intruded them upon the people as necessary to salvation and for the setting up of Christ upon his Throne Without doubt the Apostle would most sharply have reproved them and have given speciall caveats against them as he did in his Epistle to the Colossians the second chapter of the which being chiefly spent in condemning all humane traditions yea in his first chapter of his Epistle to the Galatians ver 8 9. He chargeth them that though the Apostles themselves or an Angel from Heaven should preach unto them otherwise than that they had received they should count him accursed and as I said before saith the Apostle so say I now againe if any man preach unto you otherwise than that you have received let him be accursed But none of the Apostles ever taught the Church that christians and beleevers though baptized should not be admitted as members into the church unlesse they had walked some time in church-fellowship with them and had first made a publike confession of their faith and had brought in the evidences of the truth of their conversion and entred into a solemne private covenant and were admitted by the consent of the church none of all this did ever the Apostles teach or the christians of those times embrace or beleeve and therefore such doctrines as these ought not to be received In the first of the Corinthians in many places he reproves those that made scismes and brought in heresies and sects into the church and in the fourth chapter and sixt verse under his owne and Apollo's name he sets an example before them that they should containe themselves with in the limits and bounds of that doctrine and manner of preaching prescribed and set downe in the Word of God and used by the Spirit of God and commands them that they should learne in the Apostles not to presume or to be wise above that which is written and enjoynes all christians to reject all wayes of teaching that have not Gods Word for their warrant Now in all Gods Word there is nothing of all this written that after men beleeve and are baptized they should not yet be admitted into the church without they had walked sometime with them for their approbation and without they had made a publike confession of their faith before the congregation and brought in the evidences of their true conversion and had entred into a private covenant and were admitted by the consent of the church none of all this is written in Gods Word and therefore we ought not to embrace it And in the second of the Corinths chap. 11. ver 4. the Apostle signifieth unto the Corinthians that no man can teach the Gospel more exactly tahn he and the other Apostles have taught them nor set before them a more perfect doctrine of Jesus Christ than that that they have taught them for the converting of any unto Christ and for the setting up of Christ as King upon his Throne and for the making of them members of the church and for the building of them up in their most holy faith and commands the Corinthians to take heed of all false teachers whatsoever piety and godlinesse they make shew of calling them deceitfull workers such as transforme themselves into the Apostles of Christ And no mervaile saith he for Satan himselfe can transforme himselfe into an Angel of light and therefore it is no wonder his ministers transforme themselves as though they were the ministers of righteousnesse Now if men will consider what those false teachers were we shall find them to be no other but such as under shew of holinesse and piety taught their owne inventions and grolleryes and abused the simplicity of the people for their owne advantage and brought them into bondage and devoured them verse 20. as the Pharises did the Widowes houses under pretence of their long prayers which our Saviour Christ sharply reproves them for and denounces a woe against them for their so doing after the same manner did these fals teachers amongst the Corinthians who made their owne traditions joyned members with the Gospel as if they had had a more fine neat and eliganter way of gathering of Churches and admitting of members than Paul and the other Apostles But the Apostle bids the Corinthians take heed of all such how glorious soever they seem to appeare and tels them they cannot teach the way to Heaven and happinesse better than he and the other Apostles have done and yet neither Saint Paul or any of the Apostles in preaching of the Gospel taught them that they should admit of none to be joyned members of the Church although they beleeved and were baptized except they walked some time in fellowship amongst them that they might have approbation and tryall of their conversation first and after make a publike confession of their faith before the church and did give in evidences of the truth of their conversion to the congregation and entred into a solemne private covenant and were admitted members by consent of the church Not a word of all this in the Gospel that Saint Paul and the other Apostles taught and therefore all that teach their new wayes their new-borne truths and set up their new lights are wise above that which is written and teach otherwise than Christ and his Apostles have taught or the christians of the primitive times had received and therefore ought by the Apostles command Gal. 1. ver 8 9. to be accursed Saint John also in his second Epistle to the Elect Lady ver 9 10. saith Who soever transgresseth and abideth not in the doctrine of Christ hath not God he that continueth in the doctrine of Christ he hath both the Father and the Son If there come any unto you that bringeth not the doctrine of Christ receive him not into your house neither bid him God speed for he that biddeth him God speed is a partaker of his evill deeds Now the doctrine that the Independent Ministers teach for the gathering of Churches and admitting of members and joyning and jumbling of them together was never taught
by Christ nor any of his Apostles for they themselves confesse it is a new way and a new-borne truth and a new light and therefore not the doctrine of Christ and therefore such novelties are not to be entertained nor imbraced nor the teachers of them if we will be obedient to Apostolicall precepts I desire therefore those of the Independent brethren to produce any one testimony or any one president out of the Word of God where these things following are taught or have been practiced First that although men and women beleeve and are baptized they are not yet to be admitted as joyned members till they have walked some time in fellowship with the church for approbation of their conversation this is the first thing I desire of the brethren either a precept or an example for this in Gods Word The second where it is commanded that those that beleeve and are baptized should not be admitted as members of the church without a publike confession of their faith before the church The third where it is enjoyned that to their faith and baptisme they should bring in the evidences of the truth of their conversion before they can be capable of their membership The fourth where it is commanded that they should enter into a solemne and private covenant before they can be admitted to Church-fellowship The fifth where it is imposed upon those that beleeve and are baptized that they should not be received into the church without the consent of the congregation Sixthly where it is commanded that the Ministers of the Gospel shall run about from their own places and charges into the sheepfolds of their fellow-shepheards and separate and pick out all their best sheep and bring them into their owne folds and debarre them from all church-fellowship and communicating with the other beleevers in Gods holy Ordinances and Sacraments or where ever it is commanded that the preachers of the gospel shall gather beleeving christians from amongst beleeving christians separate them from the other sheep into Independent congregations and shall proclaim all that are not thus molded up after this new modell to be people out of covenant and to have no right to the seales of the new covenant neither they nor their children though beleevers All these things I desire the brethren by evident places of the holy Scripture to make good and to confirme or by any president or example to declare to have been practiced either by Christ or his blessed Apostles for I looke for a law from Christ the King of his church who was as faithful in the house of God as Moses was and hath not left the ordering and disposing of his church to the will of men but has commanded the church to heare his voyce who is the great Pastor and Bishop of our souls and the teacher of his church his Word therefore I look for for a warrant for the ratifying of all these doctrines and I have good ground and reason to demand of them a warrant and authority out of Gods Word for what they both teach and practice for we are taught by Christ the onely Prophet of his church that they that serve God after the precepts of men offer him a vaine worship and it stands with all good reason that if all humane traditions though of never so ancient standing and of never so long antiquity were all cast out of the church because they had no footing or ground in Gods Word that all novelties or new inventions of men which notwithstanding are imposed upon the people as the wayes of God should be abrogated and nullified and cast out of the church It is recorded in holy writ Joshua 9. that the Gibeonites deceived Joshua and the people of Israel under pretence that they came from a farre country and for proofe of that they produced their mouldy bread and their tattered boots their old shooes and they taking what they said pro confesso and not consulting with the mouth of the Lord as it is fully related in that chapter were deceived by them and entred into a League with their enemies And thus the Papists and Prelats for these many hundred yeers have deluded the world under pretence of their mouldy antiquities tattered ragges of traditions and in all this time they prevailed to mislead the poore people because they consulted not with the mouth of God nor examined things by the Word of God and the holy Scripture as the noble Bereans did Now whatsoever was written was written for our instruction upon whom the ends of the world are come and therefore as it was the errour of the Israelites that they received things barely upon report without consulting with the mouth of God and as it was the honour and praise of those noble Bereans that they searched the Scriptures to see whether the preaching of Paul were according to the holy Scripture so if we shall receive these new borne truths these new lights these new wayes without consulting with the living Oracles we shall offend as the Israelites did in beleeving the Gibeonites upon their words and shall degenerate and be unlike to those the renowned Bereans who would not receive Paul's doctrine though an Apostle without searching the Scriptures whether things were so or no as he taught them and surely now much more ought we to try all things by the Word in these erroneous times whosoever they be that preach them unto us and if they be not evidently proved unto us out of the Scriptures we may not admit of them for it will be not onely a sinne but for our immortall shame to be deluded with novelties much more than it was our ancestors disgrace to be deceived by pretended antiquities And therefore it is the duty of every christian seriously to consider with themselves that these are matters of God and concerne no lesse than our eternall welfare and in that regard we may not call mens wayes Gods wayes but we are to seek for the old wayes Jer. 6. we are to examine Christs and his holy Apostles wayes in gathering of churches and making of members and if we find no footstep in all Gods Word of these new wayes we ought to relinquish them and turne againe into the pathes that God has commanded us to walk in wherein we shall be sure to find rest for our soules and comfort in life and death and it will be no disgrace to any to be undeceived for they are deceived and that greatly and dangerously that thinke or beleeve that any men mortall can shew or teach a better way to Heaven or set downe a better way of converting soules and of gathering of churches and making of members and of setting up Christ as King upon his Throne than that which Christ himselfe and his blessed Apostles have taught and set downe to all posterity and from the which rule we ought not to swerve though an Angel from Heaven should teach us otherwise Gal. 1. ver 8 9.
and mine in all our distresses many curtesies when we found little favour from our own brethren which their humanity I must never forget but with all due thankfulnesse for ever acknowledge I say if then this my opinion was thought Orthodox and worthy of their applause I see no good reason why a truth then should not be counted a truth now for the Word of God out of which I had it is the same and if it were good then it is good now for the change of mens minds cannot change the truth but it must be ever truth but this my opinion I learned out of Gods Word then which shall be for ever by his gracious assistance the warrant of my beliefe and practice This Word therefore I desire all my Christian Brethren in the deciding of this question now agitated amongst Gods people and his faithfull servants concerning Church-government to take into their hands and with those noble Bereans to sit down and examine whatsoever shall be said on either side according to the holy Scriptures and I intreat them also to lay aside all passion which Religion has no need of and all vain-glory and bitternesse which is a dishonour to our holy calling and in the spirit of meeknesse and with a Virgine judgement not ravisht with any previous or anticipated opinion to come and approach to the Altar of truth and so consider and examine which of those two opinions the Brethren on both sides now sacrifice themselves unto be the offering that will best endure the firy-tryall 1 Cor. 3.13 14 15. viz. Whether the Presbyterian government Dependent or a Presbyterian government Independent both now laid upon the Altar be the acceptablest service and best pleasing sacrifice This is granted on all sides and of necessity it must be yeilded unto that that Oblation is the best and most acceptable that is offered up by faith without which it is impossible to please God and that sacrifice only is offered up by faith which is according to his Word and has its warrant from his revealed will which is the rule both for worship and the government of his Church we are to be guided by The Brethren on both sides agree about the rule in deciding of this Controversie and make the written word the rule They agree also about the materials both acknowledgeing a Presbytery the difference between them is only about the mould and manner of the offering I will therefore state the questions between us and shew wherein we differ and then set down my own opinion with my reasons and after endeavour to be a Moderator for the determining of this unhappy difference which hath been an occasion of so much rejoycing to the common Enemy There is a twofold question between us they call the Presbyterians and our Brethren they tearme Independents The first is concerning the government of the Church viz. whether it be Presbyterian Dependent or Presbyterian Independent The second question is concerning the gathering of Churches but of that in its due place The first question is whether many Congregations or Christian Assemblies commonly called Churches in our dialect in the which there are all the acts of worship or all Ordinances as the pure preaching of the Gospell the due and right administration of the Sacraments the true invocation of God Discipline rightly executed and all other performances which make for the essence and form of a true Church and in the which assemblies likewise they have all such offices and helps of Government as in their severall places being rightly imployed may serve for the edification of the same and mutuall comfort and benefit of each other and the preservation of all as Presbytors Elders Deacons and all other Officers I say the question between us and the brethren is Whether all these severall Congregations and Assemblies may be accounted but one Church or make but one Church within their Precincts and be to be under the government and rule of one Presbytery or a Councell or Colledge of many Presbyters together upon which all the Congregations and severall Assemblies under it are to depend and to which in all weighty businesses they are to appeal for any injury or conceived wrong or scandall or for redresse of any abuses in Doctrine or manners and for the exercising of Church-Discipline upon incorrigable and scandalous offenders as admonition for giving offence suspension from the Ordinances till amendment and reformornation or if obstinate Excommunion Or whether every one of those particular Congregations or Assemblies be they never so small severally or considered a part and by themselves be Independent that is to say have full and plenary authority within themselves without reference to this or any other great Councell or Presbytery for transacting or determining all differences about faith or manners amongst themselves or for the redressing of any grievances or abuses or the exercising of the power of Discipline or jurisdiction and from the which there is no appeal for relief though the parties offended conceive they have never so much injury or wrong done them In a word whether two Presbyters with a slender Congregation have an absolute kinde of Spirituall Soveraignty among themselves in their own Congregation and as ample authority as was given to the whole Colledge of the Apostles Mat. 17. and to the whole Presbytery in the Church of Jerusalem And this is the first Question Which that it may the better be understood I will propound it in a simile and that in a matter well known unto all men The government of this famous City of London and of many other great Cities through the Kingdome are called Corporations that is to say majestracies and have in them a Secular or Civill Signory or Presbytry who are invested with Authority to exercise all acts of Government amongst themselves as if they were an absolute Principality and this Government by which all Citizens and inhabitants within their Precincts and liberties are to be ruled and ordered as occasion and necessity shall require is committed to the Lord Mayors Aldermen and Common-Councell who onely by such other Officers as they shall allegate are to manage and exercise this government so that all particular Citizens and all the Companies of severall Tradesmen are in their particular Wards Precincts and Fellowships by their constitutions and Charter to depend upon the determination of that Counsell and are to make their addresses unto them upon any urgent occasion or conceived wrong or when it concernes the common good and for the time to stand unto their arbitrement Now then the question between us and our Brethren is as if there should arise a controversie in these severall Corporations Whether the Companies in each City where they all have their severall Halls and their severall assemblies and meetings upon all occasions and have all their Officers and exercise also a power of ruling and jurisdiction among themselves be independent that is to say have plenary authority within themselves
mouthes against Iohn the Baptist From all which places and many more that might be produced to prove that there were so many Believers in Jerusalem as could not all meet in one place or room or in one Congregation to partake in all acts of worship I thus argue Where there was an infinite multitude or a mighty City of Believers there they could not all meet together in one place or room or in one Congregation for the enjoying of all acts of worship and for edification which is required in the Churches 1 Cor. 14.26 but of necessity must be distributed into severall Congregations and Assemblies and divers divisions that they might be all edified and partake in all Ordinances But in the Church of Ierusalem by the very baptisme and preaching of Iohn there were infinite multitudes and a very City of Believers Ergo they could not all meet together in one place or room or in one congregation for the enjoying of all acts of worship and for edification which is required in the Church of God but of necessity must be distributed into severall congregrtions and assemblies and divers divisions that they might all be edified partake in all ordinances For the major it is clear by the very light of nature and all reason for there is no one place or house that can contain a whole City or infinite multitude of Believers and if any great place could contain them they could not all be edified and partake of all the acts of worship For if the very great raw-bon'd building of Pauls it self were cramm'd full of people and had a Preacher of the strongest lungs in the City half the people could not hear and be edified as daily experience teelleth us so that of necessity if they would be edified and partake in all the Ordinances they must be distributed into divers congregations and severall assemblies I am most assured that there were such multitudes of Believers in Jerusalem that five such buildings as Pauls could not have contained their very bodies within their wals much lesse receive them or entertain them for edification So that for the major I am confident there is no intelligible man will doubt of it For the Minor it is manifest from the places above produced for our Saviour saith excepting the Pharisees and the Lawyers which were but a little handfull all the people or the generality of them justified God and were baptized and were Believers So that the conclusion from the premises doth necessarily follow But from the former places I argue yet further after this manner Where there was such an infinite company and multitude of Christians and Believers as kept a tyrannicall King in awe and all the Magistrates and Elders in whose hands was all the power and authority and struck such a fear and terror into them all that they durst not exercise their cruelty and tyranny over them though they were their inveterate enemies and desired it There of necessity the number of the Believers must be so great as they could not all meet together in one place or room or in one congregation for the enjoying and partaking in all the acts of worship but if they would be edified must be distributed into divers congregations and assemblies But in Ierusalem there were such an infinite company and multitude of Christians and Believers as kept Herod himself the tyrant in awe and all the Magistrates and Elders in whose hands was all the power and authority and struck such a fear and terror into them that they durst not exercise their cruelty and tyranny over them though they were their inveterate enemies and desired it Ergo of necessity the number of the Believers was so great as they could not all meet together in one place or room or in one congregation for the enjoying and partaking in all acts of worship but if they would be edified must be distributed into divers congregations and assemblies For the Major and Minor of this Syllogisme besides the force of reason and common understanding which were enough to convince any rationall creature of the truth of them the holy Scripture it self as from the places above specified is manifest prove them So that none can doubt of the truth of the conclusion but such as will call in question truth it self I might out of the severall places above mentioned draw many more Arguments to prove the conclusion but because I study brevity these for the present shall serve to prove That by the very baptisme and Ministery of Saint Iohn the Baptist there were such an infinite company of Believers in the Church of Jerusalem as they could not all meet together in one place or congregation for the injoying of all the Ordinances I will now therefore go on to shew the increase of Believers that was made by the miracles and preaching both of Christ and his Apostles and from the severall places out of the holy Scripture frame my Arguments as out of the former to prove the same conclusion Iohn 4.1 2. Now when the Lord knew how the Pharisees had heard that Jesus made and baptized more Disciples then Iohn though Iesus himself baptized not but his Disciples here observe that where there was a mistake in the relation there the Evangelist forthwith shewes it to rectifie mens understandings as where it was reported that Christ baptized he shewes it was a mistake for his Disciples only baptized but where it is said that Jesus made more Disciples then Iohn that is taken pro confesso and it was true for Iohn himself in Chap. 3. vers 30. had said He must increase but I must decrease Christ therefore made many more Disciples and Believers then John and added daily to the Church that was then in Jerusalem such as should be saved for he came to save the lost sheep of the house of Israel and he received all that came to him Iohn 6.37 And as many as received him to them he gave power to become the sonnes of God even to them that believe upon his Name Iohn 1.12 and these were infinite multitudes as we shall see by and by In Iohn 7.31 it is said That many of the people of Ierusalem believed on him and in Vers 40. they said Of a truth this is that Prophet And in the same Chapter when the High Priests sent the Officers to apprehend Christ and returning without him and the High Priests demanding the reason why they had not brought him the Officers replyed saying That never man spake as this man Vers 47 48. Then answered the Pharisees are ye also deceived Doth any of the Rulers of the Pharisces believe in him but this people that knoweth not the Law is cursed Take here notice of the confession of the very Pharisees exceping themselves and the High Priests they acknowledge that the generality of the people believed in him Here was increase upon increase of Christians and Believers all the people generally believed in him certainly one place could
remissions of sins and ye shall receive the gift of the Holy Ghost c. Then they that gladly received his word were baptized and the same day were added unto them about three thousand souls And they continued stedfast in the Apostles Doctrine and fellowship and in breaking of bread and prayer And feare came upon every soule and many signes and wonders were done by the Apostles and all that believed were together and had all things common and they continuing daily with one accord in the Temple and breaking bread from house to house did eat their meat with gladnesse and singlenesse of heart praysing God and having favour with all the people And the Lord added to the Church daily such as should he saved Here we see that by vertue of one Miracle and Sermon God working with them were added to the Believers that Saint Iohn the Baptist and Christ and his Disciples had converted and such as were formerly baptized three thousand more a great Miracle all which with the many other that were converted afterward are called but one Church For it is expresly said that the Lord added to the Church daily such as should be saved We heard of the great multitudes and of a world of such as believed in Christ before this Miracle and Sermon And can any man in reason conceive that all these could meet in any one place or congregation to partake in all acts of worship But let us go on In the 3 and 4 Chapter by means of that Miracle that was wrought upon the Impotent Man who was known to all the people to have bin a Cripple from his Mothers wombe and through the powerfull preaching of Peter who exhorted them to repent and to be converted that their sinnes might be blotted out when the time of refreshing should come from the presence of the Lord c. It is said that many which heard the Word believed and the number of those new Believers is there specified to be about five thousand men which were also added unto the Church and joyned to all the former Believers so that we have here eight thousand new Members added unto the Church in a very little time and this was a greater Miracle then the former So that the Prophesie in the 110 Psalme vers 3. was not fulfilled That in the day of Christs power his willing people from the wombe of the morning should be multiplyed as the Dew upon the Earth And which is not to be passed by without due notice It is supposed by the best Interpreters and the most orthodox Writers and there is good reason for it that these new Converts were Men not Women and Children And without doubt these new Believers endeavoured to convert their Wives Children Servants and Neighbours and there is good reason also why we should be induced to believe that Truth with such wonders and miracles annexed to it should be as prevalent to convert Women Children Servants and Neighbours and whole Families as errors and novelties in these our dayes are able to mis-leade those poore creatures that are ever learning and never come to knowledge and the which are carried about with every winde of doctrine and believe every new-born truth as they tearm it and follow every New Light and every new-found way though it tend to the confusion of the Church and Kingdome It is said of that man of Sinne that Sonne of Perdition that he shall come after the working of Satan with all power and signes and lying wonders and with all deceiveablenesse and unrighteousnesse in them that perish because they received not the love of the truth that they might be saved 2 Thess 2. But to see people so deluded without Miracles is a Miracle So that those poor Women that are carried about with every winde of doctrine from that truth that was taught by Christ and his Apostles and confirmed by so many Miracles and those that do and have mis-led them have all of them a great deal to answer for But this I speak by the way conceiving that all those new Converts would endeavour as the good Samaritan Woman did after conversion not only to bring their Wives Children and Families but their Neighbours also and whole Cities to the same faith And I have that opinion also of all the Women and people of that Age that they were as ready to imbrace the truth as the Women and people of this Age and in these our times are to follow errors But let us now see what effects the other Miracles wrought upon the people that are related in the fifth Chapter as of Ananias and Saphira his wife who for tempting the Spirit of God were both stricken down dead and gave up the ghost and the other Miracles wrought by the Apostles It is said in Vers 11. That fear came upon all the Church and to as many that heard these things and that to the rest viz. the Scribes and Pharisees the Malignant party durst no man joyne himselfe And Believers were added unto the Lord multitudes both men and women Here come in the good Women now And in Vers 26. it it is said that the Captaine with the Officers brought the Apostles without violence for they feared the people least they should have stoned them It will not be amisse briefly to take notice of the severall effects these Miracles wrought The first is that great fear of offending God came on all the Church Gods own people which notwithstanding of the many additions of Believers is called still but one Church The second that none durst joyne themselves to the contrary party the Pharisaicall malignant crew The third that Believers were added to the Church and that multitudes no small companies both of Men and Women Here is a new increase and that a great one The fourth is that the very Captain and Officers were awed and kept in fear by reason of the multitude of Believers so that those that feared not God were afraid of his servants By which it may be gathered that the party of Believers did ballance the number of the incredulous and Pharisaicall party if not by far exceed them And therefore by all probability must needs be an innumerable company and a mighty multitude and such a number as could not all meet in any one place or congregation to partake in all the Ordinances And to say nothing of the diversity of Tongues and Languages which were not given to the Apostles to be uselesse and of no profit nor to speak any thing of the divers Jewes that were then dwelling at Jerusalem devout Men and Women out of every Nation under Heaven which notwithstanding may be a sufficient argument to prove that they all had their severall meeting places and their severall Ministers to preach unto them in their severall Languages that they might be edified I say for the present to wave all this let us take notice what is positively set down in the last Verse of the fifth Chapter
do when the Prelates were in their ruff But out of this place I thus argue Where there were twelve of the most ablest painfullest and diligentest preachers in the world and that gave themselves continually to prayer and the Ministery of the Word and at such a time as there was most need of preaching and when they could not publikely come together by reason of the persecution and where there were innumerable multitudes of beleevers of all Nations to be taught and preached unto in their severall Languages and tongues there of necessity there must be severall Congregations and assemblies for the imployment of them all both Preachers and hearers But in the Church of Ierusalem in the time of the hottest persecution there were the twelve Apostles the most able painfull and diligent Preachers in the world and that gave themselves continually to prayer and the Ministery of the Word and when they could not publickly come together by reason of the persecution and where there were innumerable multitudes of beleevers of all nations to be taught and preached unto in their severall Languages and tongues Therefore of necessity there must be severall congregations and Assemblies for the imployment of them all both Preachers and hearers For this Syllogism all and every part of it is so cleered by what hath formerly been said as I am most assured no rationall man will call either of the Propositions in question But from the former place I thus further argue Where there were such multitudes of beleevers of all Nations and Countries still remaining even in the hottest time of persecution as had for many yeares imployed and continually taken up above an hundred painfull Ministers and Teachers there they could not all meet together in any one place or room but of necessity must be distributed into divers congregations and assemblies if they would all be edified and much more now they were forced unto it if they would avoyde persecution and provide for their own safety But in the Church of Ierusalem in the hottest time of persecution there were such multitudes of beleevers of all nations and Countries still remaining as had for many years imployed and continually taken up above an hundred painfull ministers and teachers Ergo they could not all meet together in any one place or room but of necessity must be distributed into divers congregations and assemblies if they would all be edified and much more now were they forced unto it if they would avoid persecution and provide for their own safety The Major of this Syllogism by the very light of nature and reason which we may not in a matter of disputation especially relinquish is manifest and evident For the Minor it is also apparent from the foregoing discourse by which it is proved that their preachers onely were scattered and all those Ministers that were at the choosing the Apostle Matthias chap. 1. and many more that instructed the people but for the people and beleevers they remained still in Ierusalem the conclusion therefore is firme but I will now go on to evince that after the persecution there were more believers still in the Church of Jerusalem then could all meet in any one place and room together and therefore of necessity they must be distributed into many Congregations and Assemblies And for proof of this Assertion the places following will suffice and first that in the 9. chap. of the Acts verse 31. Then had the Churches rest through all Iuden and Galilee and Samaria and were all edified and walking in the fear of the Lord and in the comfort of the holy Ghost were multiplyed Out of which words it may evidently appear that persecution is but the bellows of the Gospell and that which the enemies of the Gospell think to be a means of extinguishing the light of it makes it but more gloriously shine forth and the farther to spread its rayes for by blowing and puffing at it they spread it the more and extend it here and there farther abroad as we see by this persecution and scattering of those Preachers and Ministers of the Gospell for this their dispersion by which the persecuters had thought to have wasted the Churches was an occasion of the multiplication of them and the cause of the increasing of beleevers every where And here we may also observe That by how much more the rage of the enemy is great and violent by so much it is lesse dureable for this great persecution was but short And it cannot be conceived but they who were scattered by persecution would upon the ceasing of it return again to Ierusalem as most people commonly do to their own Countries Cities and places of habitation after persecution And this also must needs be a great Argument to induce others to the love of that Religion which they see God so much favoureth the lovers and prefessors of the which the Lord so preserveth comforteth and followeth with so many mercies and upholdeth in all their afflictions and tryalls never forsaking nor never leaving them But if those that were scattered had never returned that maketh nothing for the weaking the truth of this Proposition that there were many Congregations and Assemblies still in the Church of Ierusalem for this Text proveth that it was not decreased after the dispersion Out of the which words I thus argue That Church before the persecution and dispersion of whose Ministers and Pastors was so numerous and had such multitudes of beleevers in it of all Nations as they could not all meet in any one place or room for edification and to partake in all asts of worship but were forced to preach in divers and sundry places as in the Temple and from house to house and after the persecution ceased and the Church had rest was greatlier yet multiplyed than before and whose companies were more and more in number increased they of necessity could not all meet together in any one place or room for edification and to partake in all acts of worship but must necessarily be distributed into divers and sundry congregations and assemblies if they would all be edified But the Church of Ierusalem before the persecution and dispersion of her Ministers and Pastors was so numerous and had such multitudes of beleevers in it of all nations as they could not all meet in any one place or room for edification and to partake in all acts of worship but were forced to preach indivers and sundry places as in the Temple and from house to house and after the persecution ceased and the Churches had rest was greatlier yet multiplyed than before and whose companies were more and more in number increased Ergo Of necessity after the persecution there were more beleevers in the Church of Ierusalem then could all meet together in any one place or room for edification and to partake in all acts of worship but must necessarily be distributed into divers Congregations and Assemblies if they would be edified For the Major besides
common understanding and ordinary reason which confirm it it is manfest from the 2.3 and 5. Chapters of the Acts which in expresse words signifieth That they met dayly in the Temple and from house to house yea in every house and therefore that is true and out of all doubt and for the Minor it is evident from the place above cited where it is said The Churches that is to say all the Churches in Judea of which Ierusalem was the mother Church were multiplyed the word in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly an increase in number and multitude and not in measure and is so to be understood in this place and cannot being applyed unto persons be otherwise taken whatsoever it may of sinnes and graces and then also the word is capable of this construction as may be proved if need required So that the conclusion doth follow And truely that of Saint Paul in the 1. of the Galatians is an excellent Argument to evince there were more Congregations in Ierusalem then one where proving that he had not received the Gospell which he preached from men but from God he useth this reason That if he had received it from men it must be from the Iews and from the Apostles for the Gentiles were ignorant of it and he was to carry the Gospell unto them and therefore they could not teach it him and to prove that he received it not from the Apostles he thus speaketh of himself When it pleased God to reveal his son unto me that I might preach him amongst the Heathen Immediately I conferred not with flesh and blood neither went I up to Ierusalem to them that were Apostles before me but I went into Arabia Then after three yeares I went up to Ierusalem to see Peter and aboade with him fifteen dayes but other of the Apostles saw I none save Iames the Lords brother Out of the which words besides the singular testimony we have that the preaching and writings of S. Paul are the Gospell of Iesus Christ and the Word of the living God against the Papists we may evidently gather against the Independents that after the persecution there were more believers in Jerusalem then either did or could all meet in one place for in saying that he was with Peter fifteen dayes but in all that time saw none of the Apostles save Iames this I say is a sufficient Argument to prove more Congregations and assemblies of beleevers in the Church of Jerusalem which so imployed the Apostles in their severall ministeries as they had not so much spare time to visit Paul and that Paul also was so taken up in preaching there that he had no leisure to visit them And for the diligence of the Apostles in their Ministry it is said in the sixth of the Acts That they gave themselves continually to prayer and to the Ministery of the Word and therefore they were never idle and that the Apostles either all or the most of them continued resident for many years in Jerusalem before they distributed themselves into severall Nations and Countries and that very few of them were sent abroad there are frequent testimonies in Acts of the Apostles neither as yet did I ever hear it scrupled or call'd in question whether the Apostles were then there or no when Paul was at Jerusalem for it is taken pro confesso that either all or the most of them were at that time in Ierusalem neither doth Saint Paul say I saw none of the other Apostles because they were absent or were gone to Preach the Gospell in other places And for Saint Paul we read that wheresoever he came he went into their Synagogues and into their Assemblies to Preach and that he preacht from house to house and he that gave so strict a charge to Timothy and in him to all Ministers that he should Preach in season and out of season he himself without all doubt would not neglect his duty who in the 20. of the Acts sets his own example before all the Presbyters for their imitation in their diligent preaching and he ordinarily preached by the day and by the night as is manifest out of the same Chapter and many other places and surely the time he remained with Peter in Ierusalem he was as diligent in Preaching as he was in any of the other Churches and he professeth of himself that the care of all the Churches lay upon him and that he laboured more then all the other Apostles in their particulars so that it standeth with all reason that while he was in Ierusalem he was very sedulous in Preaching as who had both strength of body and Gods speciall assistance and his immediate inspiration alwayes to help him in his Ministery so that I conceive as of charity I am bound that Paul was dayly in one assembly or other now if there had been at that time no more beleevers in Ierusalem then could have met in one place congregation and Assembly then of necessity Paul must have seen the other Apostles there as well as Peter and Iames for they also were good Church-men to speak a little in the Prelates dialect and they never left the Word but were alwayes taken up either in praying or preaching amongst them in the Temple and from house to house yea in every house and if there had been but one Congregation or Assembly of beleevers in Ierusalem the Apostles would dayly upon all occasions have been with their flock Now in that Paul saw them not in all that time he was in Ierusalem it is evidently apparent there were more Congregations of beleevers in the Church of Ierusalem then one and more Christians then could all meet in any one or a few places But to proceed to a place or two more for the further confirmation of this truth Acts 12. verse 24. It is said there that the word of God grew and multiplyed Here also we have another good effect of a new fierce persecution in Jerusalem it increased the number and multitude of Believers there after the Persecutor was taken away For the Word of God grew and multiplyed saith the Holy Ghost Out of which words I thus argue Where the Word of God daily more and more grew and multiplyed after the persecution that is to say where there were more multitudes and greater numbers of Believers added unto the Church through the Ministery and preaching of the Gospell then was before which notwithstanding was then so numerous as they could not all meet in any one place or roome to enjoy all the Ordinances to edification there of necessity they must be distributed into diverse assemblies and congregations to enjoy all the Ordinances to edification But in the Church of Jerusalem after a double persecution the Word of God daily more and more grew and multiplyed that is to say there were more multitudes and greater numbers of Believers added unto the Church through the ministery and preaching of the Gospell by the
it is not onely set down that James and the Presbyters met together which had it onely been for the entertainment of Paul it is an argument sufficient to convince any rationall man that if the Presbyters would meet together for a salutation they did much more meet for acts of government But I say it is not only specified that the Presbyters met together but what they did in consultation in that their meeting and what they acted upon deliberation and that was to advise Paul and to direct him what he should do which councell of theirs was not lax but restrictive and binding ver 23. Do therefore that which we say unto thee By all which it is evident that they met about acts of government when they gave an order and rule to Paul himselfe how he should behave himselfe at that time and we reade that Paul followed their counsell and submitted himselfe to their order by all which it is most apparent that the church of Jerusalem was ordered and governed by the joint consent and common-councell of Presbyters though consisting of many congregations and was presbyterially governed But I further thus argue Where there were many assemblies in Jerusalem and many presbyters and these assemblies were all one church and these presbyters all of them presbyters of that one church there of necessity there were many congregation under one presbytery and that church was presbyterially governed but in the church of Ierusalem there were many assemblies and many presbyters and those assemblies were all one church and those presbyters all of them presbyters of that one church ergo in-the church of Ierusalem there were many congregations under one presbytery and that church was presbyterially governed For the major no man of sound reason or judgement will deny it And for the first part of the minor that there were many assemblies in that church it hath sufficiently been proved in the foregoing discourse and is evident out of the 21. chapter where it is said there were many ten thousands And for the other parts of it that the Church of Ierusalem was but one Church and that all the Presbyters there were Presbyters of that one Church the Brethren themselves do acknowledge it and they do also accord and grant that the Church of Ierusalem was governed by a Presbytery and that it was presbyterianly ruled but withall they conceive the church of Ierusalem to consist of no more beleevers than might all meet together in one place and congregation so that the difference between us and the Brethren is not whether the Church of Ierusalem was presbyterianly governed or no for that they doe acknowledge and would have their Churches governed after that manner but this is all the debate between us and them whether there were no more beleevers in the Church of Ierusalem than could all meet in one Congregation which is their opinion but whether or no it hath not by the foregoing discourse been sufficiently proved that there were more Congregations and Assemblies in the Church of Jerusalem and a greater number of beleevers than could all meet in any one place or Congregation and that all these were under one presbitery that I refer to the understanding Reader to judge of and this shall suffice to have spoken of the third conclusion or proposition And now I come to the fourth viz. That the Church of Jerusalem and the government of the same is to be a patterne for all Congregations and Assemblies in any City or vicinity to unite into one church and for the Officers and Presbiters of those congregations to governe that church joyntly in a colledge or Presbitry And for the proofe of this there needs no great dispute for al men acknowledge that the mother Church must give an example of government to all the daughter Churches now then when it doth evidently appeare that this mother Church of Jerusalem in her most flourishing condition and by her first constitution was confisting of many Congregations and severall Assemblies and that they were all governed by a Presbitry or a joynt and common Councell of Presbiters then it followeth that all other Churches should be governed after the same manner as the mother Church was to the end of the world neither doe the brethren deny but the government of the Church of Jerusalem must be the patterne of government to all Churches and therefore out of that misprision and mistake that shee was consisting of but as many as could meet in one Congregation they take the Church of Jerusalem for imitation and teach all their severall Congregations to doe the same and to exercise the same power among themselves independent and to govern with as absolute an authority in their severall Congregations as the whole Colledge of the Apostles and Presbiters did in the Church of Jerusalem and from the which they allow of no appeale as all that know their tenent can witnesse So that this last proposition being strengthed both by reason and the consent of the brethren needs no further proofe And now I come to the second question between us and the brethren which is concerning the manner of gathering of Churches and admitring of members and Officers viz. Whether Ministers of the Gospell may out of already congregated Assemblies of beleevers select and choose the most principle of them into a Church-fellowship peculiar unto themselves and admit of none into their society but such as shall enter in by a private covenant and are allowed of by the consent and approbation of all the Congregation And this question brancheth it selfe into these severall Queries The first whether for the gathering of Churches there be either precept or president in the holy Word of God that the Preachers and Ministers of the Gospell did ever leave their owne ordinary charges to which they are called and whereto they are fixed with a command not to leave them and under pretence of a new way or a new borne truth or a new light did runne about and alienate the minds of the people wel-affected formerly to their severall Ministers as of duty they were bound as who had converted them to Christ by their ministery and fed them still with the sincere milk of the Word and built them up in their most holy faith I say the first quere is whether there be precept or example in the Word of God of any true Ministers so doing and whether it was ever heard of in the Apostles primitive times that any beleeving Christians were in great numbers congregated from among other beleeving Christians and moulded into several Congregations and Assemblies as seperate and distinct bodies and Churches from them and who had no Church-fellowship with the other Congregations nor communicated with them in the Ordinances but were independent from them and absolute among themselves and whether this way of gathering of Churches was ever heard of before these dayes and whether this be to set Christ upon his Throne to make devisions and scismes in
against the expresse command of God who is the God of order and injoynes the contrary yea it is not onely against the law of God but against the very law of nature and the practice of all Nations for never was it yet heard of in any well governed city or common wealth or Kingdome that women that were subjects had their voyces in choosing officers or Burgesses or making of freemen or disfranchising of them or were permitted so much as to sit in counsell with them much lesse to rule and give lawes to others out of their owne houses And therefore as it is a thing odious to God and man and that which is a shame to that sex it ought to be cast out of all wel-governed Churches and States and as the women ought to know their 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 voyce either in making of members in Churches or casting of them out or of ordaining of officers or of imposing lawes 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 Presbiters and does not belong unto the people or multitude neither may the Presbiters usurpe authority but they also must exercise it onely according to the commission given unto them by Christ they may not transgresse it or goe 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 Congregation 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 knowne 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 goe beyond their commission in so doing for God in his commssion 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 doe beleeve and are men of unblamable lives and such as would lay downe their lives for the faith once delivered unto the Saints and are baptized what have they to doe 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 uncleane 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 uncleane 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 deere unto them for the testimony of Jesus and yet such as these must be debarred from the communion in their assemblies unlesse they will conforme to their new-borne 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 feare 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 scismes in the seamelesse 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 neck and that he were drowned in the depth of the sea And whether this be not to transgresse 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 publike or entring into any covenant Now this command of God they transgresse 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-born lawes and traditions for where did ever God command that no beleevers should be admitted into the Church except they made a publike confession of their faith and walked some time in fellowship amongst them and then give 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 Sermon and the other Apostless or by Paul's preaching was Lidia when God opened her heart to beleeve Pauls preaching admitted into the Church upon